of the ruder sort From thence they went vnto Meaco and in their iourney which endured well nigh two monethes they suffered exceeding many miseries First they went barefoote all the way and then because the wayes were very dangerous and full of theeues who murthered all they robbed they were enforced to keep company with horsemen to runne though the hard stony wayes as fast as the others did ride towade also ouer many great riuers and other deepe waters in the way hauing afterwardes no meanes almost to dry rest or ease themselues no where finding any that would help or succour them take pitty or compassion on them but many almost euery where that egregiously abused and iniured them so that had they not carried some little rice in sachels on theyr backes for theyr sustenance it is very likely they had perished by the way for very want and necessity Being now arriued at Meaco they found all the Citty in vprore and armes no disposition at all for them to manifest the Christian fayth whereupon they were enforced almost immediatly to retourne againe to Amanguchi the same way and after the same fashion that they came from thence before And there Father Xauier did resolue notwithstanding all difficulties to set and settle himselfe to the preaching and planting of religion and because he had learned by experience that the Iaponians did neyther esteeme of men nor of theyr wordes vnlesse they were in exterior good fashion and well apparreled therefore to accommodate himselfe vnto them for their greater good he went vnto Tirando and there at they charge of the king of Portugall he put himselfe in good apparell and taking with him letters of fauour frō the viceroy of the Indies and of the Bishop of Goa which he had procured vnto the Princes of Iapon and certaine small thinges brought out of Europe as clockes and such like curiosities the which were giuen him by the Gouernor of Malaca to bestow in such occasions he returned backe againe to Amanguchi with Brother Iohn Fernandez and two or three Iaponians in his company where he made meanes to haue accesse vnto the King to whom by way of present he gaue those thinges which he had brought with him thither to that purpose The king accepted of them willingly and though he wondred at them as being rare and neuer seene before in those countryes yet much more did he admire at the greatnes of the giuers minde who did refuse a great quantity of gold and siluer and other thinges which he offered him in requitall thereof and only required that he would giue him licence to preach the fayth of Christ to whome and where he would the which he graunted easily and assigned him besides a certaine house of good capacity where he and his companions might remayne This licence being thus obteyned the which was all the holy Father did desire he and the Brother his Companion did set themselues immediatly to worke preaching all the day time in the streetes and middest of the market place an innumerable number of people flocking about them some to see and heare what they sayd others to laugh at their manner of speach others to marke their actions and mocke at their behauiour and in the night they did the same in the house where they lodged to those that came thither to visit them as many did some of courtesy but most of curiosity And in this manner they spent diuers monethes without seing any fruit at all of all their labours vntill at length one was conuerted vpon this occasion Brother Iohn Fernandez preaching one day in the street according to his wonted manner a Iaponian that passed by in a scornefull manner did spit at him and the filthy fleame falling iust vpon his face he wiping it of without making any shew of the least impatience in the world with great serenity of mind went forward in his speach the which being well marked and obserued by one of the standers by caused him within himselfe to frame this conceipt doubtlesse this doctrine must needs be very good that causeth in the professors thereof so great humility patience and constancy of mind in suffering iniuries and indignities and thereupon the Sermon being ended he followed the brother to their house where hauing learned the Creed the ten Commaundementes our Lords prayer the Salutation of our B Lady and diuers other prayers and being sufficiently instructed in all the mysteries of Christian religion and sorry for the sinnes of his former life he was the first in all that Citty that did receiue the holy Sacrament of baptisme and thereby was made a member of Christs holy Church and Congregation Soone after him diuers others also were baptized and within a short tyme the number of Christians there amounted to fiue hundred or there abouts and all of them as they well shewed in many occasions that happened afterwardes exceeding constant vertuous and perseuerant Matters being come to this good passe letters were brought vnto Father Xamer in which wa◠signified that it was precisely necessary for him to returne in person to the Indies vpon vrgent busines leauing therefore behind him Father Cosmo de Torres and Brother Iohn Fernandez to conserue and increase the best they could that little flocke of Christ which he had there begunne and gathered he went backe to Malaca and afterwardes to Goa from whence he sent some more of the Society vnto them to help towards the conuersion of Iapone◠the which they and others that succeded them did with such diligent care and industry God Almighty blessing their labours concuring thereunto with many miracles wrought by them that within the space of twenty yeares or thereaboutes there were in that country by their meanes and good endeauors more then an hundred and forty thousand Christians and amongst them many persons of great worth estimation as the King of Bungo a very potent Prince who for the deuotion and veneration he bare to Father Francis Xauier when he was baptized which was some yeares after the holy Fathers death would neede◠be called Francis by his name The King of Arima also named Don Protasio and his brother Don Bartholomew Prince of Omura a most pious and valerous Gentleman and diuers other Noble men who all agreeing amongst themselues to the end the whole world might vnderstand how sincerely they did beleeue and imbrace the fayth of Christ in the yeare 1583. they sent from thence to Rome which is well neere ten thousand miles foure young Gentlemen some of them very neere of kinred vnto the kinges before named to render obedience in their names vnto the most pious Pope Gregory the thirteenth who then liued as vnto the vicar of our Blessed Sauiour here on earth and cheife head pastor of all the Christians in the world After Father Xauier his death which was in the yeare 1552. the Superiors of the Society of IESVS still continued sending some of their subiectes to Iapone to procure the
banished for the same cause to a little Iland scarce inhabited did suffer there exceeding much in this occasion 7. Many noble personages in the Courtes of Yendo and Suruga did imitate the Xoguns proceedinges in this kind but aboue all the Prince of Toxogun did shew himselfe most cruell and rigorous moued partly by the Xoguns example but principally incited by the wordes of an English Pilot who spake most bitterly against religious men and Spaniardes making their persons odious vnto him and all that they did suspitious Whereupon many Christians of great worth quality were sent into banishment And this affliction had beene much more greeuous and more generall had not Itacuradono the Gouernor of Meaco an honorable moderate and morall man a friend vnto the Fathers signified vnto the Xogun that it was no reason that all the Christians being as they are people that liue in the Kingdome well and quietly and do hurt and iniury to none should be punished for the fault of some one or a few particuler persons of their Religion neyther do I hold it sayd he for good policy now that the Kingdome is in peace and quietnes to strike a string that may make to great a noyse perhaps put matters more out of tune then is by vs imagined 8. Vpon this good aduise the Xogun did for a while somewhat temper himselfe and gaue license againe that the Fathers of the Society might remaine and haue one Church within the Citty of Meaco and thereupon and by reason that the Gouernour did coÌ„maund to proclaime that the Xoguns former order was not to be vnderstood of merchantes tradesmen or common people but only of Souldiers and Gentlemen many of their Churches did remaine vntouched and the Christians in some good quietnesse for that many other Princes winked at them as at the Fathers also So that this persecution first of all begunne as it see meth in Suruga and Yendo although the principall blow did fal vpon the prouince of Taccacu or Arima which is all one 9. For when notice was giuen in the Country of Arâ—ma with what determination the new Arimadono was comming from the Court great was the griefe and affliction generally of all the Christians thereof but aboue all vnto the good Fathers of the Society the newes was most heauy seeing the euident danger of those whome with so great paynes care labour and trauaile they had connerted to the Christian fayth and for so many yeares instructed therein and that the Churches which with so great costes and charges they had builded for the seruing and honoring of Almighty God should now eyâ—her be destroyed or els turned into â— emples of Idols for the seruice of the Diuell And sinally that that flocke of Christ whereof they had had so great care should be now deliuered to the custody of cruell wolues the Bonzos without hauing any Pastor that might feed it keepe it and defend it Like good sheepheardes therefore they beganne to animate their sheep and arme them by meanes of the holy Sacramentes which they ministred vnto them making also many spirituall exhortations vnto them and pyous sermons perswading them therein to patience constancy and perseuerance to fasting prayer and true penance for their sinnes 10. As soone as Arimadono was arriued at Ximauara which is the first towne of that Prouince together with Sasiove and another fauourite of the Xogun who were his wicked counsaylers which was vpon the ninth of Iuly they published an edict or Proclamation in which was commaunded that all his subiectes and seruantes should leaue the faith of Christ and send for the Bonzos to instruct them in the sectes of Iapone appointing withal three Iudges vnto whoÌ„ they gaue order to procure by all meanes possible that all the Gentlemen of quality that had any rentes reuenewes or pensions from the Xogun should immediatly Ieaue to be Christians vnder paine of loosing both them and the rest of their goods and liuinges and thereby be reduced to extreme pouerty and most miserable estate And vpon the 13. day of the same moneth he sent word vnto the Fathers of the Society that seeing the Xogun had forbidden the profession of Christian religion his pleasure was they should immediatly depart out of his Country leauing their Churches and houses as they stood The ornaments of the Church the pictures and their bokes they had caused before to be conuaied to Nangasaqui and so they dispatched now the sooner obeying to his commaund though not without great greife and affliction for they had in that country a Colledge the best and biggest in all Iapone a Seminary also where they did bring vp many yong youthes and children of the Iaponians teaching them learning and vertue latin musicke and the characters of the Religions and sectes of Iapone and the manner how to confute them which hath beene one of the best and most efficacious meanes for the conuersion of those Gentiles They had also in that Country of Arima six other places of ordinary resideÌ„ce besids other Churches and houses which now and then they visited to the number of three score and ten and all these in one day were confiscated and they cast out of them Some of the Fathers remayned in the contry secretly disguised together with some of the Brothers also youths of the Seminary for the better helping of the poore afflicted Christians thereof And although they did it not without great labour and paines and exceeding danger of their liues yet was it wel recompensed with the great good they did thereby among the Christians who with great care loue and charity did hide them keep them and maintaine them 11. The Iudges appointed by young Arimadono for the examining and proceeding against the Christians sent for some of them one after another and did their best endeauors to perswade them to do some exterior act whereby at least they might make shew to haue obeyed to the Xoguns commaund in leauing of their faith Some although very few did easily condescend to their requests hopinge thereby to gaine the fauour of their Prince and these all of them were such as eyther were not well grounded in their faith or else were men of euil life and bad corrupted consciences Others moued and ouercome with the entreaties importunities and teares of of their kinred freinds acquaintaine shewed some weaknes and fraylty at the first it seeming to them eyther no sinne at all or else not very great exteriorly to dissemble for a time so that inwardly in their hartes they did not leaue their fayth thereby to giue contentment to their Prince and saue their owne estates But being afterwards aduised of their fault and told how great a sinne it was they were so seriously sorrowful and penitent therefore and did recompense their fall with so great courage seruour and constancy that some of them afterwards endured most cruel martyrdome and others suffered incredible afflictions want misery and pouerty for their faith
could be wrought there was an expresse order made that al the Fathers in Iapone with al those that did belonge vnto them should be sent to Nangasaqui and there deliuered vnto their Superiors and vnto the Gouernors of the Citty that their Churches houses should be cast down 7. Vpon the 14 of the same moneth this order was notified vnto the Fathers of the Society of Meaco for that there was no other Church but theirs in that Citty and they were required to giue vp a Catalogue of the names of all the Fathers Brethren and Doxucos or Seminaristes as also of the seruantes they had to the end that none of them should remaine behind But because it was very necessary that some should stay secretly there for the helpe of the Christians of that Citty and of other townes and villages there about of eight Fathers they put only three in the Catalogue and of seauen Brethren other three and of 20. Seminaristes only six 8. Those three Fathers and their company were banished out of Meaco vpon the 21. of February and there was an infinite concourse of Gentills to see them for the Christians were not permitted by the officers to go some mocked at them others tooke compassion of them considering the innocency wherewith they had liued amongst them so many yeares When they were come into Fuximi they found the Fathers of the holy Order of S. Francis that did dwell there already put in baotes ready to depart and there they were all deliuered to a seruant of the Gouernor of Meaco that was appointed to carry them to Nangasaqui Downe the riuer they went and came to Ozaca before the breake of day and there were ioyned vnto them others of the Society and of S. Francis his order that did dwell in that Citty as also another Father with others of the Society that were brought from the Kingdomes of Canga and Noto so that vpon the 25. of that month there departed from Ozaca a reasonable fleet of banished persons for the faith of Christ 9. Before their departure Father Rector did offer vnto the Gouernors of Meaco and Ozaca a memoriall in which he answered to the false calumniations which were raysed against the Christiā fayth and Religion desiring them they would shew it vnto the Xogun and informe him of their innocenty Both of them did read it and sayd that which was therin conteyned stood with very great reason and that they thought that if the Xogun did se it he would desist from persecuting the Christians By the same order that those already mentioned were also banished the Fathers of the Society that dwelt in Firoxima and in the Kingdomes of Aqui Bingo Bungo and Figen of the country of Omura the Ilandes of Xiqui and Conzura as also before had beene in the yeares 1612. and 1613. those of Bugen Chicugo Chicugen together with the Fathers of S. Augustins order of Vsuqui and the Fathers of S. Dominicke of the Kingdome of Fijcn Finally in all Iapone there did not remaine so much as one Church which was not cast downe and destroyed all the Religious men being brought to the port of Nangasaqui except some few that lay hidden and went secretly disguised in diuers partes 10. The Society had at that time in Nangasaqui foure seuerall Residences the Colledge and Seminary all in one the Misericordia the Hospitall and the howse of All-saints and other two they had not far from thence there were also three Couentes there one of S. Augustine his order another of S. Dominicke and the third of S. Francis There were moreouer foure parish Churches of secular Priestes that were Iaponians borne besides other lesser Chappell 's The number of the Churches that were destroyed in all partes of Iapone may be gathered by that which the Society alone did loose in the yeare 1612. when the persecution did but begin in Arima although it were not vniuersall which were fourescore and seauen Residences Churches and Chappell 's It would be to tedious a matter to write in particuler all the molestations vexations which the Christians receaued vpon this occasion togeather with their valour courage patience and constancy therin the which is nothing diminished by the frailty which some exteriourly did shew seeing that it is no nouelty that some in all places be not so constāt in religion as they should euen in Europe it selfe where Christian Religion most florisheth and is of most continuance we haue to many examples thereof yea and which is more in the very primitiue Church of Christ there neuer wanted some that were vnconstant cowardly to too fearefull faint harted Of that which happened in Meaco and Ozaca CHAP. VI. MEACO is the most populous ancient Citty of Iapone and the ordinary Court of the Dayri who by right is the true Lord of all those Kingdomes It is the very well spring fountaine of al the Idolatry of that country and hath in it many Temples and Bonzoes Fuximi is another Citty distant six miles from Meaco although it be now almost ioyned with the suburbes thereof It was builded by Taycosama the predecessor of the Xogun that now reigneth who hath there a goodly great fortresse and it is his Garrison towne for the partes of Camy There he hath continually 6000. souldiers vnder the charge of 4. Captaines and the Generall of them all is Oquindono who is his owne brother Ozaca is 20. miles lower down the riuer towards the West and is also a very populous Citty hath many goodly Pallaces in it one of the best fortresses if not the best of all Iapone Taycosama did build it and his sonne Fideyor doth dwel in it to this day Sacay is six miles more towards the South and the Inhabitants thereof be all Merchantes and Tradesmen 2. In euery one of these Cittyes there were good store of Christians and all of them especially those of Meaco and Ozaca where were the greater number hearing of this newes did endeauour to moue themselues to feruour and deuotion The two Gouernors Itacuradono and Ichinocami did desire to put as few Christians into the Catalogue as might be partly because they saw it was a manifest miustice that was intended towards them and partly least they themselues should be blamed and rebuked for that there were so many But all the Christians euen the very Children would needes haue their names written in the Catalogue for that in Meaco alone there were at that tyme more then fower thousand whose names were taken Some there were that were then but only disposing of themselues in Catechizing to be Christians and were not yet baptized that did put in their names among the rest and more then threescore at that very tyme were baptized notwithstanding all the troubles likely to ensew affirming that they should hould thēselues for very happy to dy in so holy a religion and among the rest an ancient woman of threescore and ten yeares old that had very often resisted
make inquiry after them Ximadono vsed more extremity for that he seized vpon the goodes and landes of the Christians of Caratzu banishing them out of his Countries And one among the rest who in that occasion left all he had with great courage and content was George Acasioye of whose notable feruour and glorious death we shall make mention in the 10. Chapter of the second Part of this narration Nabeximadono who was the Prince of that country gaue comand that the Church of Fundayama should be pulled downe but towardes the Christians no rigour at all was vsed so one of the Fathers did remayne there secretly visited theÌ„ al ofteÌ„tyms with no lesse labour then coÌ„tent 3. In this Countrey there was a Christian to whose care the keeping was committed of a Church and the thinges therein and certaine Gentills intending by force to take a picture out of it he tould them couragiously that he would sooner loose his head then let it go They durst not kill him without order from the Prince who at that tyme was fart off on the other syde they feared least he would fly away before the answere came The which when he vnderstood he bouldly went vnto them and said Go aske the Prince what his pleasure is to haue done with me and I will stay here till you returne If I fly you shall vnderstand thereby that I leaue to be a Christian which is that which you desire There he remayned expecting a good while at length the sentence came that they should take all he had from him and put him out of the Country and so it was put in execution and he taking with him the picture went to Nangasaqui more contented in his owne mind then if he had carried with him all his wealth and much more then that he had before 4. The third fourth houses which the Fathers had in this Kingdome were in Vracami and Mongui in which places because they were so neere to Nangasaqui there was no other thing done but only preparations made for the generall assault which all did expect would soone after follow Their fifth House was in Fucafori where there was more copious and glorious fruit This towne is subiect to the Lord of Fixen and standeth at the entrance of the Port or Hauen of Nangasaqui When Safioyedono was made Gouernor of Nangasaqui he being very zealous in the superstitious religion of the Gentills and hauing no place within the Citty where to vse his Heathenish rites all being there Christians he caused a little temple which they call Mia to be made in Fucafori whither he went to that purpose as often as occasion was required It greeued him very much to see a Church of the Christians there and he so contriued the matter that the yeare last past it was cast downe without any other domage done vnto the Christians but now vpon this occasion he caused a Proclamation to be made that all should leaue their fayth vnder great paines forfeytures to the which the Christians all with one accord answered that although it cost them their liues they would not do it Whereupon the Gouernour sending for the Chiefe of them gaue them very bad speaches calling them fooles Asses that wheras following the Sectes of Iapone they might saue their soules and ioyntly liue in pleasure prosperity and content yet they would rather follow a hard Religion taught only by a few strangers that with danger to loose their goodes and liues and the liberty of their wiues and Children 5. To the which one of the Christians in name of the rest answered in this manner My Lord the reason why we imbrace and follow the fayth of Christ is because it is manifest vnto vs that in it only we can be saued and not in any of the sectes of Iapone which be both very different and disagreeing among themselues and all of them without any solid ground and true foundation And in matters concerning the gayning or loosing of eternall life it were no wisdome but plaine folloy to haue too much regard to the losse of temporall goodes as all thinges in this world be The Gouernour replyed asking him If he had euer seen or spoken with any post or other messenger that came from the other world and brought newes of another life The reasons my Lord said he are so euident that there is another life and the testimonies and argumentes that our religion is the only truth are so strong that they be of much more force and officacy then the wordes of any Messenger in the world If it please your Lordship to heare the Sermons you shall easily see the truth of the Christian fayth and euidently perceaue the falsity of all the Sectes of Iapone With this the Gouernour growing into great choler commanded them imediatly to deliuer vp to him their Rosaries to whoÌ„ one named Peter answered very stoutly There is none here will leaue his fayth or deliuer vp his Rosary and it for this cause you will depriue vs of our liues we are all ready prepared to giue them willingly And with that he went away Peter his Father in law who was a Gentill fearing lest some hurt would come vnto him for that which he had spoken intreated the Gouernour to pardon him for that he was but a yong man and had spoken rashly without mature consideration and that he would enter into bondes to make him leaue his fayth 6. Peter vnderstanding what his Father in law had done and said presently sent vnto him his wife and children with this â—â—essage The loue of your daughter and grandchildren haue made you promise 〈◊〉 that which you ought not to haue done there therefore I send you them and I without them shall dy more freely and with more content And vnto the Gouernour he sent word that he would not stand to that which his Father in law had promised in his behalfe and that moreouer he was not sorry for the wordes which he had spoken in his presence and because he did expect no lesse then to be put to death for them he therefore for that effect sent him there is sword But the Gouernour dissembling the matter would not proceed any further against him contenting himselfe with his Father in law his word and promise wherby Peter escaped death at that tyme gayning notwithstanding doubtlesse for his worthy resolution great merit at God Almighty his handes 7. At the same tyme and vpon the same occasion there were two brethren named Mine Cosmo and Minâ— Luis who answered very constantly that in no case they would leaue the fayth of Christ the which for so many yeares they had professed And although the Gouernour vsed all meanes possible to make them condescend vnto his will at least in outward shew yet could he not moue them any thing at all they still resisting most couragiously He told them he was very sorry that they being of his name and something also
increase of Christianity therein and some yeares ago others of other holy Religious Orders as of S. Dominicke S. Frauncis and S. Augustine haue gone thither also to the same inâ—ent whereby their holy endeauours many thousandes of soules haue beene deliuered out of the darkne of superstition and Idolatry and brought vnto the light of Christes onely true and Catholike Religion And in such prosperous manner did they go on assisted by the help of God and all of them in concord of hart and vnity of faith that there was no smal hope that the whol country would within a short time haue beene eyther all or the most part thereof conuerâ—ed to the Christian faith vntill now of late the raising of the persecution whereof this ensuing relation doth intreat hath been a great hinderance and impediment therunto as you wil easily perceiue by perusing thereof from the which I will now no longer detayne you THE FIRST PART OF THE RELATION OF THE PERSECVTION RAYSED IN THE YEARE OF OVR LORD M.DC.XIIII Against the Christians of Iaponia Wherein all the Priests and Religious persons were banished thence togeather with diuers other Christian Iaponians with the Martyrdome of some for their constant perseuerance in the profession of their Fayth Of the beginning causes and occasion of the Persecution CHAP. I. THE Church and Christiany of Iapon which now 66. years agoe was first founded by the Blessed Father Frauncis Xauier of the Society of Iesus and euer since then hath beeue principally conserued next after God by the labours and good endeauours of the Fathers of the same Society hath suffered many great and greeuous persecutions euen as the Primitiue Church did in the first beginning thereof Some of these Persecutions haue been particuler only in some Countries or Prouinces subiect to certeine Lordes or petty Kinges and these haue beene so many and so continuall that scarce euer the Christians haue beene without some molestation in one part or other as may appeare by the history of that Country written at large by Father Luis de Guzman of the Society of IESVS Others haue been generall caused by the Lords of the Tenca who were the Monarchs of al Iapone not only banishinge the Fathers of the Society destroying their Churches and houses and taking away from them all that they had but also banishing likewise the Christians of the country together with their kinred freinds and familiars confiscating their landes and goods and sinally bereauing the also of their liues 2. But neuer hitherto hath any beene eyther so generall or so rigorous as that which Minamoto Iyeyasu who at this present is the Xogun or Cubosama King and Lord of al Iapon did raise now two yeares agoe in the yeare 1614. For that if heretofore the Fathers were banished out of some one country or prouince they still found refuge in some other part or place of the kingdome and although Taycosama the predecessor in gouerment to him that now reigneth did twise cast downe and destroy all their Churches and commaunded them to depart his kingdome yet alwayes had they a Church standinge on foote in Nangasaqui a port towne in Iapon for the vse of the Portugall merchants who traffique thither and vnder colour of that they not onely remained there but also from theÌ„ce went secretly into many other prouinces of the kingdome and did great good amongst the Christians who likewise were neuer before vsed so hardly as at this time they be For that the Xogun in this persecution hath not onely caused all the Churches to be burned and razed to the ground and giuen expresse charge that no Priest nor preacher of the Christian religion whether he be a stranger or free-denizen should remaine therein but also hath coÌ„maunded that all the Christians do leaue their faith and religion vnder paine of banishment out of the kingdom or being put after many torments to some cruel kind of death Vpon this occasion there haue happened many accidents worthy of memory to the great honor and glory of Almighty God and very like to those of the primitiue Church as in the discourse of this Relation wil appeare 3. The causes and reasons of this so rigorous sentence and proceeding of the Xogun and of the execution thereof be diuers some of old and some of new Of old is the hatred of the Diuell who hauing had peaceable possession more then a 1000. yeares of al that kingdome and seing that now of late by reason of the preaching teaching holy life and instruction of the Fathers many thousands of soules were daily drawne from Idolatry and superstition to the knowledge and seruice of the true and euerliuing God their onely Lord maker creator and redeemer and that very probably within smal time if they were permitted he should be altogether dispossessed of the tyrannical dominioÌ„ he had so long exercised vpon them did therefore al his endeauours to hinder their prosperous proceedings especially for that already besides many thousandes that were departed this world there were then liuing more then two hundred and fifty thousand Christians so zealous feruorous in the seruice of their Lord and Sauiour that besides their diligence to learne and know all the duties of good Christians and their care in keeping obseruing gods precepts and commandements many of them did animate themselues to attaine to a higher perfection and to follow the Euangelicall Counsailes of Virginity Chastity voluntary pouerty recollection and religious life 4. This I say made him bestir himself and moue the Bonzos his Ministers to hate the Fathers bitterly and to procure their disgrace by al means possible the which was not very had to do because themselues did see that their credits with the people was much decreased since their comming into the country as also their gaines greatly diminished For which cause within short time after the entraÌ„ce of the Fathers to auert the minds of the people from them they published that they were Diuels in humane shape sent from hell to hinder the happy successe of the Iaponian Sectes that the kingdomes wheresoeuer they entred went presently to wracke that they did eate mans flesh and the like But all these reportes being found out in short time to be wholy false and vntrue reproachfull slaunders and forged calumniations they changed their note and begun another tune protesting in their Sermons that it ought not to be endured that a few poore straungers as the Fathers were should be permitted to procure with so great diligence endeauour as they did the destruction of their Idols Temples and Sectes that had beene alwaies so highely esteemed of all their ancestours and to bringe into their country another new law and religion and customes wholy opposite and contrary vnto those which so long time had beene professed and practised therein complayning moreouer that those that were made Christians in many thinges were more obedient vnto the Fathers then vnto their owne Princes naturall Lordes and that for their
fauored very much not onely permitting them to preach freely to all in his dominions but also giuing them succour harbour therein euen in the time of the greatest fury of Taycosama his persecution exposing himselfe thereby to the danger of loosing his honour estate and life and that not once but oftentimes although he were therefore much molested both by some freinds of his owne as also by the Lords of the Tenca 2. There was close by his country of Arima āother Prouince which indeed of right belonged vnto him and had beene sometime possessed by his ancestors but now was vsurped by another man This prouince Don Iohn did much desire to obtaine by meanes and fauour of the Xogun to that end he vsed some meanes not so conformable either to reason or to the law of God as might haue beene wished and desired One was to marry his sonne heire who was already married to another wife vnto a yong lady that was grandchild to the Xogun Another was in hauing a hand by the appointment of the Xogun in the burning of the ship of Macan whereof we spake before vnder pretence of certaine iniuries done vnto some Iaponians it being indeed nothing so but onely a deuise and deceit of Safioyedono 3. It seemed vnto him that by making the people of that prouince which he pretended Christians by destroying Idolatry in it and building Churches to God therein that these sinnes which he committed to condescend with the Xogun get his fauor would be therby wel satisfied and the scandal giuen vnto the Christians eyther wholy taken away or else much qualefied but it happened much otherwise and indeed thinges though they be good and holy if they be brought to passe and compassed by euill meanes can haue no good end and commonly haue bad successe For first of all Almighty God permitted him to be deluded by a false fellow a counterfait and feigned Christian called Dayfachy Paulo who receauing of him many bribs both for himselfe and for other fauorites of the Xogun did persuade him that the Xogun had made him a graunt of that Prouince and that the Letters patentes therof were already drawne but afterwards it was found out all to be a meere cosenage and decept Wherupon Dayfachy was put in prison for it and being conuinced of Forgery was condemned to death and finally burned for falsifiyng the Kinges Letters Then Don Iohn his owne sonne called Saiemon Nosuque by the perswasion of his new maried wife the grand child of the Xogun and also carried away with ambition and desire of comaund ioyning and vniting himselfe with some of his Fathers mortall enemies made such complaintes and framed such articles against him vpon this occasion that they caused-him to be banished by the Xogun and his estate to be assigned to his sonne And finally by procurement of his owne sayd sonne his wife whom he had caused to marry against all right and reason hoping by her meanes more easily to compasse his desires to honor and streng then his house and family by their meanes I say and others who feared least comming to answere for himselfe he would discouer their false dealinges and accusations layd against him he was at length depriued of his life And in this ended the vnlawfull and euill grounded worldly pollicy of Don Iohn although he dyed very penitent for that he had done with great signes of true sorrow and contrition for his sinnes and of good preparation for his death forgiuing al iniuries had beene offered him and asking pardon of all whome he had offended And in him the whole new planted Church of all Iapone did loose exceeding much for he as I said before was a great defender supporter and a stay thereof 4. By reason of the bad procedings of Don Iohn in the thinges aforementioned and his euill successe therein the Gentills tooke occasion to speake their pleasure of the Catholike religion and to calumniate it as though the sinnes and imperfections of some particuler persons that professe it were to be imputed to their faith it being in it selfe most perfect pure and holy The Xogun also thereupon begun the persecution of the Christians of the Prouince of Arima who were all Don Iohn his subiectes and most louing towards him For being as he was euen from the very begining of his gouerment so great an enemy to Christian religion that he commanded that none of his house should be Christians vnder paine of loosing both their liuinges and their liues protesting publikely that all the princes of Iapone should do the like with their subiectes and earnestly entreating Don Iohn oftentimes that he would renounce his religion as being vnworthy to be professed of so principall a person as he was and that he would permit Temples to be built to the Idols in his Countryes vpon this occasion of the banishment of Don Iohn he sent word vnto his some Sayemon Nosuque that seing he did him the fauour to place him in his Fathers estate and gouernement as also to admit him to marry with his owne Grandchild that in recompence thereof he would haue him leaue to be a Christian and not only himselfe but all his seruantes and subiectes also and that he should banish the Fathers out of his Countryes And for the execution thereof he sent vnto him for his director and chiefe coūsayler in the businesse Safioye the Gouernor of Nangasaqui a great enemy to Christians Sayemon durst do no other then obey him in all he commaunded for feare of loosing his estate and so hereupon immediatly through the counsayle of his new Herodias his pretended wife and the policies of Safioyedono he begunne the persecution of Arima and of that was occasioned afterwardes the generall persecution in all Iapon as after shall appeare 5. The Xogun moreouer did commaund enquiry to be made amongst his owne Seruantes Souldiers and Captaines to see if any of them were Christians and hauing found that fourteene of them were so all of them persons of note and quality and fiue or six of them noble rich and his great faubrites he was exceedingly offended therewith and hauing vnderstood that after diligence vsed with them there was no meanes to make them change their mindes he banished them all togeather with their wiues and families in such rigorous manner that he commaunded all the Princes of Iapone vnder greiuous paynes and punishmentes that none should giue them any succour or entertainment whatsoeuer 6. Great was the courage and constancy which these good Christians shewed in this extremity in loosing their landes liuinges for our Sauiours sake rather then they would leaue his holy fayth whereof they made profession being ready also to loose their liues for the same cause if occasion had beene offered They suffered exceeding much themselues their wiues and children wandring vp and downe and going secretly here and there not finding any place where to abide Iulia also a principall Lady of the Court who was
of the Martyrdome of those that then were to dy First of all there went many of them before by six and six in a ranke then came the Martyrs the handes of the men being fast bound behind them the womens loose The little Iames intreated very hard that they would tye his hāds as they did the rest and scarce could they quiet him with telling him that there was neuer a cord to tye them withall They went one by one betwixt the Stewardes or Prefectes of the Confraternity with lighed candles in their hands in signification of the light of faith in their minds and burning loue of God in their hartes and after them a whole army of Christians singing aloud the Letanies of our Blessed Lady A vertuous man one of those that went in the company did offer to take vp Iames the little boy and to carry him in his armes but he humbly refusing his courtesy sayd I pray you let me go on foote for our Blessed Sauiour Iesus Christ I take it neyther went on horsbacke nor in a litter to be crucified and after this little labour I hope I shall haue certaine and eternall rest These wordes moued many that heard them vnto teares and made the good man take vp the holy Child by force and so he caried him vntil he came vnto the place of Martyrdome 18. Being come thither whilest the Officers were busy in binding them to the pillars of wood at the which they were to bee burned many came to take their leaues of them and to get some parcells of their garmentes to keep as Reliques In the meane while one of the Martyrs whose name was Leon Canyemō stood vp and spake aloud in this manner We be come hither good people to dye in the manner you see for the honor and glory of Almighty God and because we knowe there is no other meanes nor way vnto saluation but only by the holy Fayth of Iesus Christ and for it we ought not to make any reckoninge of this present life All you Christians that are come hither with so great feruour do knowe this well inough onely therefore we desire you for a farewell that you perseuer in the confession of this fayth without making any account in respect thereof of all that is in this world no nor of your very liues The rest which he speake could not be well heard After they were all bound to their pillars the Christians lifted vp aloft for the Martyrs and all the rest to looke and meditate vpon a very deuout picture of our Blessed Sauiour as he was bound to the pillar Then the souldiers putting fire vnto the wood and straw the Holy Martyrs in the middest therof withall deuotion called vpon the help and fauour of our Blessed Sauiour oftentymes to that end naming the most holy name of Iesus and al the Christians vpon their knees did sing the Creed the Pater noster Aue Maria and other praiers vntill the Martyrs had giuen their Holy Soules into the handes of God Iames the little Child when the ropes were burned with which he was bound vnto his pillar went treading vpō the Coales towardes his holy Mother without euer offering to go out of the fire as he might haue done As he went he sayd three tymes aloud Iesus Maria Iesus Maria and his Mother said vnto him looke vp my Child looke vp into heauen and so he did and then fell downe and dyed The Deuotion also of his holy sister the Virgin Magdalen was much noted of some and very worthily for when her handes were loosed the cordes wherewith they had beene bound being burned she tooke the hoate burning coales put them on her head for it is the custome of the Iaponians when they like any thing which is giuen them to put it on theyr heades in token that she did esteeme them as a Gatland of flowers and as pretious pearles wherewith being crowned and adorned she desired and meant to meet her heauenly spouse whome she loued aboue all other thinges and therewithall she gaue her soule into his holy handes Leon Canyemon making the signe of the Crosse gaue vp the Ghost and all of them made happy endes their soules being as it seemed more inflamed with the fire of the loue of God then their bodies scorched with the heate of the materiall fire The Christians who from the begining as I sayd before were al vpon their knees in prayer seeing that the holy Martyrs were now all dead reuerenced their holy ashes and without regard of the officers leaped into the fire tooke out thereof the Blessed bodies although therby some of them receaued no small hurt and domage by the fire A man of worth got the handes of the holy Virgin Martyr Magdalen and the Christians of Conzara got her body the other seauē were caried in Coffins to Nangasaqui and there deliuered to the Father Prouincial of the Society of Iesus and withall possible solemnity although not publique they were placed in their Church the Bishop of Iapon Don Luis Cerquyera being there present at that tyme and a little after the body of the holy Virgin Magdalen was brought thither also and laid with the rest So great was the deuotion of the Christians that they neyther left pillar nor coles that they did not take away for Reliques of them 23. The Lord Bishop made an authenticall information of al this history according to the custome of the Church and out of it was drawne that which is heere related A little after vpon the 29. of October another man named Thomas was put to death for the same cause He had beene banished eight yeares before out of the Kingdome of Fingo for the fayth of Christ at the present he had care of the Christians of a certaine town and he did it with such care diligence and fruit that many at his perswasion did confesse their fayth before the Iudges and for that cause Arimadono comaunded him to be put to death the which he endured very willingly and calling continually vpon the Blessed name of Iesus made an happy end How this last persecution of all did begin and of the causes thereof CHAP. V. MATTERS passing in the country of Arima in the manner before related there was all this while no change at all in the Citties of Meaco Fuximi and Ozaca nor in the Kingdome of Canga Noto of Bungo Fixen nor in Aqui a Citty of Firoxima nor in Nangasaqui and diuers other townes nor in the Ilandes of Xiqui and Cozura The Churches there stood open vnto all and Gods Word was freely preached therein although they were not without some feare and care to see what that tempest which threatned som greater storme to come would proue at length They celebrated in the yeare 1613. the Night of our Blessed Sauiour his Natiuity in all the places afore mentioned with great solemnity concourse and deuotion of the Christians And vpon the 27. of December begon in
Meaco the first Thunder-clappe and signe of the future tempestuous stormes Itacuradono the Gouernour of the Citty comanding that the names of all the Christians should be taken and written downe in a Catalogue and the same was done in Fuximi and Ozaca the which caused no small trouble among the Christians especially they not knowing the cause and reason why it was so done vntill at length there came two letters the one from Safioye the other from Xozamburo both of them great fauorites of the Xogun The first was directed to the Father Rector of the Society of Iesus in Meaco the second to another Christian a very friend of his both of them dated from the Court vpon the eleauenth Moone and the contentes were that it had beene signified vnto the Xogun that the Christian Religion was such that those that did professe it did neyther obey nor esteeme of their Maisters Lordes nor Princes and that they did adore men put to death for Malefactors tooke their flesh and bones for Reliques as they termed them and wore them at their neckes And for proofe therof they related all that had passed about those Christians which had been burnt at Arima signifying that it had so beene told vnto him And that moreouer very many Christians did of late publiquely adore a man that for his rust desertes was crucified in Meace For al which he being much offended said that that Religion which teacheth such doctrine is doubtlesse of the Druell and therefore could not be tolerated in Iapone In the end they said that they were very sory to send them so bad newes but yet could not chuse but let them vnderstand thereof 2. This blow did grieue the Christians very much and to the end they might better vnderstand how the matter went and procure some remedy thereof after they had consulted amongst themselues they sent vnto the Court a Brother of the Society a man very expext and intelligent with intention that Father Rector should also go thither to that end soone after him Safioye had notice thereof and meeting with the Brother reprehended him exceedingly telling him moreouer that now there was no remedy for that the Xogun had giuen expresse Command that not one of all those that taught the religion of Christ whether they were strangers or borne in the Country should remayne in all Iapone and that therefore he should returne immediatly vnto Meaco from whence he came 3. The truth of the matter was that when Safioye came vnto the Court he found that many there talked very much of the 28. Martyrs that had beene there put to death in the Moneth of August last past as also of the great constancy of those that in Arima chose rather to be burned aliue then for one only houre deny their fayth of the courage likewise of those Christians that went thither to see that spectacle offering to dye with them and how they reuerenced their Reliques Some said it was too great a cruelty and that it had beene inough at the most to haue banished them and consiscated their goodes whereupon Safioye and others partly through the hatred they bare vnto the fayth of Christ and principally for the excusing of their owne cruelties did defame the Christians vnto the Xogun as disobedient stubborne and rebellious people that they did not feare death but rather did desire to be put to death as Malefactors and that they do esteeme and adore such like persons and a brother of Safioye did giue this reason thereof because said he Christ whome they hold for their Lord and Sauiour did dye vpon a Crosse as a Malefactor 4. But this proceeded from the late death of a Christian that was crucified in this manner Seauen persons were condemned to death in Meaca for hauing bought vncoyned siluer as it seemeth against some law of the country to that effect Six of them were Gentills and the seauenth was a Christian The Gentills were beheaded the Christian was crucified Many people according to the custome of all places went to see the execution and when the Christian gaue vp the Ghost the Christians that were present kneeled downe vpon their knees to cōmend his soule vnto God and thereupon some of the Gentills malicious persones tooke occasion to giue out that they did adore him that was crucified And to excuse their cruelty towards those of the Prouince of Arima they exagerated the matter saying that if one only Prouince was so obstinate that there was no remedy to make them obey neyther their Prince nor the Xogun what would it be if the greater part of Iapone were Christians as already they were very many in Meaco adding withall that as long as the Fathers were permitted in Iapone it was not possible there should be any remedy therein 5. These and the like thinges they did paint out and exaggerate in such manner to the Xogun and the Prince his sonne who before were nothing well affected but rather auerted from the Christians by reason of the false reportes of the Gentills and Heretikes that they resolued to banish all the Fathers out of Iapone and cruelly to persecute the Christians thereof saying that the Fathers as being strangers and religious persons were not much to be blamed for preaching of their religion seeing it was their office and profession so to do but that euery Prince and Lord were worthy to be blamed that did permit thē to liue and preach in their Countries much more the Christians there that gaue eare vnto them and did more esteeme of the doctrine that was taught them by a few strangers then of that with their ancestors had professed their Princes did imbrace and cōmand to be belieued followed and that therefore they did only banish the Fathers without doing them any other hurt or harme but only depriuing them of their Churches and Houses wheras those that were free Denizens should be secretly punished if they did not obey And so the Catalogue was first to know how many Christiās there were in those places then by that to procure that they should all of them leaue their fayth which was the selfe same manner they had vsed before with those of Yendo 6. All possible diligence was vsed by the Christians to see if they could by any meanes make the Xogun capable of the truth of matters falsly feigned against them and to giue him a true Information of the Catholique fayth But the Princes of Iapone are of that nature and disposition that if once in any thing they be resolued they scarce euer afterwards do change their mindes neither is there almost any that will or dare make intercession vnto them for another although it be in a matter the most iust that may be especially if the enemies of that person be in fauour with the Prince and themselues be not to receaue some benefit by the busines Whereupon it came to passe vpon the 12. of February 1614. that notwithstanding al the meanes that
vnto Gods calling and holy inspirations giuen her to be a Christian a very little before the departure of the Fathers was baptized to the great contentment of her selfe and all her Christian freindes 3. There was a little Child in Sacay who saying to his parents that he would be a Martyr with them and they telling him that if he could not suffer a little sparke of fire on his hand how would he suffer greater tormentes he tooke a hoat burning iron to try it in his hand if he could endure it his parentes detayned him but could not quiet him vntill they promised him they would carry him with them when they went to dy 4. There was another young youth nephew to a certaine Bonzo whose Tēple and Benefice he was to haue inherited and because he made himselfe a Christian his owne Father hung him by the feet and whipped him cruelly but for all that he would neuer leaue insisting that they should put his name downe in the Catalogue of Christians because he was he said a Christian and so would liue and die For which cause his Father did disinherite him and violently thrust him out of his house and he went imediatly to the Fathers of the Society making earnest suite to go away with them 5. All this tyme there was an extraordinary concourse of the Christians vnto the Churches notwithstanding all the floutes and mockes and reprehensions of the Gentills much frequenting of the Sacraments and prayer and the prayer of forty houres was almost continually kept in many places and it was the generall care of al by meanes of these holy exercises and diuers penances they did to prepare themselues to dye They were much grieued to depart from their spirituall Fathers maisters not knowing whether they should euer see them againe or no and so great and griuous was their lamentation for this respect that the very Gentills tooke great pitty and compassion both of them and the Fathers also saying publikely that the officers that hindered them did them great wrong and iniury not to let them go in their company seeing they did so much desire it 6. Vpon the 16 of February Sangamidono one of the principall Captaines and Tutor to the Prince of Yendo came to Meaco with a hundred and fifty horsemen and many more on foote vnder pretence to pull downe the Churches and destroy the Christians although as we shal see heerafter the Xogun had another intention therein The next day following he commanded to cast down the Church and House of the Society and to carry the wood thereof to the riuer side making a Proclamation that all that would not deny their faith should be burned with that wood and that euery one should prepare his pillar of wood whereunto to be tyed when they should be burned Many immediatly got them pillers and set them ready at their dores others that had no money to buy them withall sould some of their househould stuffe because when the tyme came they would not be without them 7. And they in this manner expecting the happy day of Martyrdome the foresayd wood was commanded to be burned publikely togeather with the wood of two other Chappell 's and of the Churches of Ozaca Fuximi Sacay to the great griefe and affliction of all the Christians and thereby they came to vnderstand that all that had beene done was only to terrify and put them into a feare For Sangamidono and the Gouernors of Meaco Ozaca seing their inuincible courage determined first of all to assault them by meanes of their freindes neighbors and kinred and if that did not preuaile then to disgrace some of them publikely and to blot out of the Catalogue the names of others eyther by force or by deceipt to comply in that manner with the Xogun thinking to giue him notice ōly of those that were in their iudgments most rebellious and obstinate 8. Presently hereupon the neighbors freinds and kinsfolkes of the Christians begone to enter in troupes into their houses some breaking downe and tearing in peeces the pictures of our Sauiour and his Saintes some taking away their beades and Agnus Deis and all other signes of Christianity they found others partly with threates partly with intreaties and importunities insisting that at the least they would consent that their names might be blotted out of the Catalogue This Combat did endure a good while and diuers were the euentes thereof Few were ouercome a great number eyther by force or by decept had their names blotted out of the Catalogue and the most constant were miserably vexed and afflicted 9. There was in Meaco a certaine street called the street of the Christians because al that dwelt therein except one only family were so with these they vsed extraordinary diligence to make them leaue their fayth and because they could not preuaile with them they banished two families as heades of all the rest and then in the sight of their husbands and fathers they put 27. persons women and Children into certaine sackes of straw into the which they vse to put their rice and tying them with cordes round about from top to toe they cast them one vpon another as though they had beene sackes of corne and afterwardes because they should not be smothered they laid them in the streets vpon the ground leauing them so for all men to behold a whole day and a night in exceeding cold weather and snow with men to keep them who continually did importune them that they would yeald at least in something or other But for all this and all they could do they could not ouercome them Yea other children there were that wept and cried very seriously because they were not put and tyed in sackes as their mothers and their sisters were and to quiet them there was no other way but to put them in where withall the Gentills did remaine astonished 10. The day following the Iudges did returne and affirming that the husbandes of those women were not men seeing they were not moued with the disgrace and punishment of their wiues and children they commanded they women to be loosed and the men to be tyed in the sackes and put to the same torment that their wiues were put vnto the day before threatning them that if they did not deny their faith they would cause them to be carried in that manner vpon a staffe through all the streetes of the citty to their publique shame ignominy and disgrace But by the grace of God they made small reckoning of their threates Then came there thither a great troupe of Gentills who first giuing them many reproachfull wordes and speaches did afterwardes intreat the Iudges that they would deliuer thē into their custody that they in their houses would giue thē such counsaile as should be conuenient for them And so it was agreed because indeed they were loath to fill the prisons full of Christians whose wordes in all this tyme were nothing but
seemes you do not know them nor the willingnes contentment with which they go into banishment I should be very glad I could deteyn thē for the compassion I haue of them Goe with security for those that goe in the manner that they do will not run away I warrant you Take my word for I knowe them very well 3. It so happened that the Officers bringing threescore and thirteene horses for them to ride vpon vnto a place where they were to take shipping one horse was ouerplus by reason that a little boy that was one of the forsaid number being hidden by his kinsfolkes was wanting and the Officers reflecting vpon it and saying that one of them was wanting a young youth that was come thither to take his leaue of some of those that were to go into banishment hearing them stept out and said Here I am take no care there is none wanting and saying so he leaped vpon the spare horse and with great content went along with the rest into banishment 4. They went all in a row one after another most of them very richly apparelled and exceedingly content Whereat many of the Gentills wondred not a little seeing that in their conceipt they had reason rather to shew griefe then any contentment at all in that occasion Diuers Christians accompanied them to Otzu with teares and a kind of holy enuy emulating their happines in suffering that which they did for Christ And they all that way went aminating those that were to returne and remaine there behind not to shew any weakenes frailty or cowardize in Gods cause nor to feare neyther losse of goodes nor life seeing that all in comparison of euerlasting life is but of small or of no account 5. The Fathers of the Society that liued at that tyme secretly and disguised in Meaco the better thereby to help the Christians did very much desire to haue accōpanied these their Ghostly children but it being both necessary for the greater good of others not to discouer themselues and daungerous to do it they therfore sent a good Christian a Iaponian borne vnto them in their names a man of much vertue and great confidence to help and animate them in their iorney who willingly with all his hart did vndertake that care being indeed himself desirous to dye with them They stayed in the port vntill the middest of May expecting wind to sayle the Northern Seas Thither in that tyme many Christians went to visit them and by a letter which one of them wrote vnto a Father of the Society of Ozaca may be gathered the manner of their going and how they did behaue themselues thus he wrote 6. Vpon the 22. of the third Moone which was vpon the 30. of Aprill I went to visit the banished persons which then were in Tzurunga I remayned so edified by them that I do assure you I felt in myselfe extraordinary shame and confusion accompanied together with deuotion All of them both men and women had caused the hayre of their heads to be shauen of euery day three seuerall tymes they made their prayer altogeather and at euery tyme they spent an houre therein they had so distributed matters among themselues that euery one did some office or other to help and serue the rest When they came to Tzurunga they were all put in a great warehouse the dores fast locked vpon them and there they passed all that night vpon the cold bare ground and exceeding glad they were that therein they did in some manner imitate the martyrs of whose afflictions and torments they did discourse amongst themselues The night following they had giuen them two matts to lye and sleep vpon their meate whilest they remayned there was a little rice with pottage made of certaine hearbes that were God knowes of an vnpleasant tast The Captaines that conducted them said once vnto them Because you were many and most of you skillfull in matters of armes we made some difficulty at the first to vndertake your conductiō but now seeing your manner of proceeding we see we had no reason at all to feare And verily with this resolution you haue shewed in choosing rather to be banished then leaue your fayth you haue giuen an euident testimony that it is the truth and the right way vnto saluation and if you had not done so you had put a great blot vpon your religion and giuen testimony that all which it teacheth were false and vntrue and doubtlesse if the prohibition of the Prince were not so strict as it is we would he are the sermons of so good and holy a doctrine This and much more I might write vnto you of that which the Captaines sayd moued with their good example Hitherto the letter 7. They departed afterwards from that port and ariued safey at the place whereunto they were banished there as was after signified they were well receaued and also holpen by the Prince thereof The Gentlewomen whereof I spake before together with others were sent in banishment to Nangasaqui where they were releeued by the charity of the Confraternities especially by that of the Misericordia Some also were banished at this tyme from Fuximi There was also one Peter a were graue man and an anciēt souldier much respected by Oquindono the Xoguns Brother who had endeauored much to make him leaue his fayth and not obteyning it he sent him word that it was the Xoguns pleasure that ther should not remayne one Christian in all Iapone that the Fathers were now banished and the Churches destroied that he could do no lesse but banish him if he did not leaue to be a Christian to which he answered I did not make my selfe a Christian because there be Fathers or Christians in Iapone but because I knewe there was no other way to saue my soule I am very sorry that they are banished and that the Churches be destroyed but yet I knowe that he that brought the from the furthest partes of the world hither can more easily bring thē againe from Macan Iuson which is neerer The Xogun can do no more but put them out of his Country for his owne tyme and if he will banish me also I shall find God I am sure wheresoeuer I go for he is I knowe in all places wheresoeuer And for conclusion he desired him not to speake any more vnto him about that busines but eyther banish him or command him to be put to death and so both he and other soldiers of worth that gaue like answers were banished with their families their goodes and liuings being all consiscated 8. Amongst the Cittizens of Fuximi was most persecuted one Marke Mangobioye a man of good account and much esteemed of the Gouernors and other of the Xoguns fauorites they vsed extraordinary diligence to make him relent but not being possible they banished him withall his family vnto Nangasaqui He told them he did accept of it but yet that was no banishment seeing they sent him
which they carried to Nangasaqui and deliuered vnto the Fathers of the Society 13. A sister of these glorious Martyrs of Christ that was present at their death gaue notice vnto their Father Clement of all that had passed therein desiring both him and her Nephew Peter to perseuere constant in their fayth imitating so worthy an example telling them withall that if they did shew feare and cowardize that besides the falling thereby into disgrace with God they could neuer after shew their faces euen before men Peter was alwaies very constant and although his Grand-father Clement had shewed fraylty as we signified before now he was very sory for it and asked pardon both of God and men telling withall the Iudges that he was a Christian and desired to giue his life for Christ as his sonnes and daughter-in-law had done but they being satissied with what he had already done gaue him leaue to go at liberty and liue as he listed himselfe 14. I will conclude this Chapter with two other thinges by which al may perceaue the constancy and feruour of the Christians of this Kingdome of Bungo There was a worthy Souldier much importuned by his Lord by meanes of other persons that he would accomodate himselfe vnto the tyme for the present and because he loued him very well and was loath to loose so faythfull a seruant seing others could not preuayle he went himselfe in person to perswade him The souldier vnderstood thereof and leauing behind him his sword dagger which otherwise they alwaies vse to weare he went out of his house to meet him and said My Lord I am resolued not to leaue to be a Christian because I hope in this religion to be saued If your Lordship come to perswade me the contrary it will be but lost labour and if you please you may cut off my head for it and therewith all he held out his necke for him to cut it off And he remayning in that manner a little sonne of his of no more then nyne yeares ould came out of the house and did the same that he saw his Father do and after him his Mother and Grand-mother with the selfe same resolution wherewith the Noble man was so astonished that although he were a Gentill and noted for his cruelty yet did he fall a weeping being ouercome with so great cōstancy returned backe vnto his house though after some few daies for feare of the Xogun he commanded the valorous Souldier to depart out of his Country to the which he willingly obeyed sory he had not obteyned the crowne of Martyrdome going himselfe and all his family to Nangasaqui 15. Another good Christian called Titus a substantiall man was in like manner persecuted by his Lord who seeing his great constancy commanded him to send him his sonne a child of nyne yeares old called Matthew He sent him presently and within two dayes after feigning as though he had killed the child with tormentes because he would not leaue to be a Christian he sent vnto him for his daughter Martina who was of 14 yeares and imediatly he sent her Within a while there came another message vnto him from his Lord that Martina was also put to a most cruell death that if he were yet so insensible that with al this he would not be moued to obey he should send his other sonne called Simon who was 16. yeares old and after that he sent for his wife called Marina and the valorous Christian sent them all most willingly saying that he had rather loose wife children life and all then the grace of God or leaue his religion and his wife and children al of them went with great content to offer themselues in sacrifice The Lord put euery one of them by themselues a part and then set vpon them both with intreaties and with threates but being not able to preuayle any thing at all with them first they powred very could water all ouer Marinas body to her daughter Martina they gaue no meate at all in three daies together and Simon the elder sonne they beat most cruelly and wrong his handes behynd him all of them notwithstanding this perseuering very constant still The Lord seeing himselfe so ouercome sent word to Marina that seeing her Children knew not what religion nor saluation meant she should make them leaue the Christian fayth and with that he would hould himselfe content and pardon both her and her husband She answered that she had offered to God both her owne and her childrens liues and so she could not giue them any such counsayle They had consiscated Titus his goodes before all this happened and for the finall resolution his Lord sent him word by a Brother of his owne with armed men that if he did not desist from his obstinate pertinacy it should cost him his life and one of his sonnes also at least the which was no ill newes to them but rather being much ioyed at the Message they all offered themselues most willingly to loose their liues for Christ but the Lord seeing their valour courage and constancy changed his determination pardoned them and gaue them liberty to liue as Christians Of other three that were put to death for the fayth of Christ in Facata and Aquizuqui CHAP. X. THE Fathers of the Society had two Churches and houses in the Kingdome of Chicuyen besides others which they visited now and then and one in Facata which Simeon Condera Lord of that Kingdome and one of the most valerous Captaines of Taycosama did buyld for his buriall place and another in Aquizuqui built by his brother Michael Sayemon douo both of them great fauourers and patrons of Christianity in Iapone 2. After the death of Simcon Condera Chicuyendono his sonne succeeded in the possession of that Kingdome and fauoured the Fathers Christians much who were many and some of them of noble parentage And although he were much molested and sollicited by the fauorites of the Xogun and especially by Sasioye that he should not permit Churches nor Fathers in his country yet did he still winke at them during his vncle Sayemondono his life who was alwaies a valerous defendour of the Fathers and Christians But after his death when the Xogun and his sonne put the Christians out of their houses and seruice in the yeare 1612. he being much more importuned then before because he would seeme to comply with them and withall conserue the Churches from being ruinated he sent word vnto the Fathers by foure Gentlemen of his house that he had beene a long tyme sollicited from the Court not to permit them in his Kingdome and that he did alwaies excuse himselfe in that his Father was a Christian and had buylded that Church and because he bore them good will by reason he saw they came from the furthest partes of the world for no other respect or interest but only to preach their religion he had alwaies hitherto resisted but now that the Xogun
had forbidden al Gentlemen and souldiers to be Christiās he could do no lesse then what was requested yet was he content that Tradesmen and common people should be so still and that he therefore desired them to send him a note of all the Gentlemens names that were Christians 3. The Fathers gaue him thankes for the fauour he shewed them but as concerning the note of the Gentlemens names they desired he would pardon them being so that they could not do it because it was a sinne and that they comming thither only with intention to make Christians if they should giue any such note as he required of thē it would be to pull downe with one hand what they set vp with the other and not to be true and faythfull to those that put confidence in them He sent another tyme to vrge them that they would giue it but they answering with good and curteous speaches resolued in no case to giue it although it should cost them all their liues Whereupon Chicuyendono desisting from his enterprise medled only with some that were publikely knowne Christians 4. The yeare following 1613. he went to the Court to visit the Xogun according to their custome euery new yeare and there vnderstanding that the Xogun was disgusted with him for fauouring the Fathers he wrote vnto Father Prouinciall of the Society that the Fathers should depart to Nangasaqui and that the Churches must be pulled downe to giue satisfaction to the Xogun but yet that he would be content that they should visit the Christians of his country secretly and so they did and no otherwise For although these Lordes or Princes of Iapone be great and potent Personages and well affected to religion yet the Xogun being opposite and contrary they cannot nor dare not resist him and so the best way was secretly to do what good they could Within a short tyme after arose the persecution at Facata It was there proclaimed that all the Christians should come together to a certaine place before a Temple whither being come they vrged them very much and to terrify the Multitude with the example of a few and shew themselues punctuall and exact in performing the Xoguns command they determined to vse some rigour with Thomas Xozayemon and Ioachim Xinden who were more forward then the rest 5. This Thomas was very feruorous in animating the Christians with his exhortations example of pennance mortification to perseuerance in their faith Ioachim for his vertue and good life was much knowne and beloued of all the principal persons of the Country He was a Father vnto the poore and being a Phisitian he cured them of almes No diligence was left vndone to moue and make them accomodate themselues vnto the tyme but they answering that in no case they could do it were presently sent to prison and there bound with cordes very strait vnto two postes but seeing that therewith they were not ouercome Chicuyendono comanded that they should be both of them hanged vpō a certaine tree neere vnto Facata and so left there vntyll they did deny their fayth 6. Vpon the 13. of March they did hange Ioachim vpon the tree which was a very high Pyne his feet vpward and his head hanging towards the ground And in the same tree they did also hange Thomas in the same manner but something below Ioachim and being in that terrible torment they did animate one the other with great ioy and alacrity Remember Brother Thomas sayd Ioachim that which our blessed Lord Sauiour Iesus Christ did suffer for vs vpon the Crosse and let vs giue him thankes for this fauour that he sheweth vs in suffering something to his imitation on a tree And although wee vnworthy yet in some respect wee do resemble S. Peter who was crucified with his head downeward I was euen thinking so sayd Thomas the consideration thereof doth ease my paine which is nothing to that which I do desire to suffer for Christ 7. The day following there was great concourse of people to see them some of the Gentills saying to Ioachim that they wondered he would be so obstinate as to suffer so great a torment for a thing so vncertaine as saluation is after a while he āswered I held my peace a while as being busied with God not much regarding men but not to seeme discourteous and because they may not thinke that we do repent our selues I pray you tell me one thing Those that haue receaued so many benefits honours and fauours of Chicuyendono as many of you that be present haue done if they should be brought to such extremity that eyther they must loose their liues or els bee disloyall vnto him would they not choose death and whatsoeuer affliction els rather then to be traytors vnto their Lord How then can wee being Gods creatures and hauing receaued so many benefitts of him as he hath bestowed vpon vs deny him now for all the tormentes that be or can be inslicted vpon vs With this answere the auditors were al conuinced and both Christians and Pagans did commend it much 8. Three dayes well nigh did those two holy men remayne in that manner hanging by the heeles not hauing so much as one bit of meat or drop of water giuen them all that tyme. At the end thereof the Officers still seeing them remaine so constant as they were did let them downe and caused them to be fast bound imediatly to a ladder which had a peece of wood put through it in forme of a Crosse A Christian asked them how they did Ioachim answered I suffered much when I was a souldier but such paynes as at this tyme I neuer felt before for it seemed to me that I was sawed through all my body but I conforted my selfe considering that al my tormentes were nothing compared to those which Christ suffered for me I did apply my paines to his in satisfaction of my sinnes Chicuyendono seeing their constancy and that with so prolonged and cruell a torment they could not be made to change their mindes gaue order that they should be beheaded which sentence being giuen they were imediately taken carried to execution to a place that was something distant thence Ioachim could not mooue himselfe and so he was carried thither vpon souldiers backes and Thomas went on foot both of them replenished with ioy and gladnes When they were come vnto the place hauing prayed a little space the executioner out of their heades they in the meane time often repeating the holy name of Iesus Their bodies and heades were conueyed to Nangasaqui giuen to Father Prouincial of the Society of Iesus Their holy death was a great encoragement to the Christians as their liues had also beene an example alwaies vnto thē A Bonzo preaching in that Citty soone after their death said in his Sermō to those of his sect Those men questiō lesse were of great valour there can be no doubt but that they are
saued seeing they suffered so much and with so great quiet and contentment for their faith 9. When Michael Saymoendono was Lord of Aquizuqui through his great zeale and feruour he was the occasion that more then fiue thousand of his seruantes souldiers and tenantes were baptized in the space of two yeares by meanes of the Fathers of the Society After his death the Estate was wholy changed only the husbandmen and cōmon people remayning therein who were committed to the charge of an old Bonzo a great enemy of the Christians He called them all vnto him and commanded them to write their names in a paper whether they would be Christiās or no and finding that the most of them did subscribe that they were Christians and would so continue he was much troubled thereat and publiquely gaue out that they meant to rise in rebellion Whereupon there came thither from the Castle of Fucuoca fiue Captaines with 300. souldiers who although they saw euidently that the report was false yet did they enter into their howses tooke away their beades pictures and other such like thinges which bare any shew of things belonging any way to Christian profession and not content therewith some they punished with tortures others they banished and therin though some shewed weaknes feare and frailty yet others and the greatest part stood stedfast with notable cōstancy of which the Gentills would take no notice but without all reason and examination of particulers did publish that they had all denied their fayth and so they exercised their fury only vpon Matthias Xichirobioye who was one of the formest in subscribing that he was a Christian and as it seemeth soreseeing that which would ensue did therefore assoone as he retorned home begin to prepare himself to dy for the same 10. Vpon the 14. of March the Gouernor sent some vnto him to perswade him not to be so obstinate nor to animate others to be disobedient to their Superiours and they entred into his house very violently and by force tooke away his beades from him the which grieued him very much for the present he reputing it as great a disgrace as if they had taken his weapons from him but after a little consideration he sayd vnto them The Fayth of a Christian doth not consist in his beades nor pictures but in the mind in the constāt profession thereof which by the grace and help of God I meane to do before the Gouernor and Captaines in part I haue done as may bee seene by my subscription which already I haue giuen They seeing that they were not able to preuayle with him went vnto the Gouernors Leiftenant who presently sent for him and he being set downe to dinner when the messenger came for him rose vp imediately without eating any thing with great ioy saying Let vs go for with the helpe of God I shall go now where I shall not need to eat any more 11. The Leiftenant asked him if he had giuen his name that he was a Christian and that he would not obey the Xogun To which he answered resolutely yes and that he was in that mind still and that they needed not to proceede further with him in more questions and demandes for that hee would not change from that for all the goodes of the world There they made him expect a while till they had examined some others and then they carried him to Aquizuqui where the Gouernor and Captaines were and in the way passing by an Idoll called Fachima which is the Idoll of Warre they threw him downe vpon the groūd beat him cruelly perhapps because hee would not worship it putting a rope about his necke and pulling it so hard that he was almost strangled therewith and could scarcely speake yet as well as he could he desired them they would flacke it a little that with better quiet and attention he might cōmend himselfe to God in that little time he thought he had to liue they answered him that seeing he had willfully put himselfe therin he must now haue patience You say very well said he for since I suffer this for the loue of God it is great reason I should endure it patiently Afterwardes they offered him to loose the rope a little but he would not saying Let me alone for I desire to suffer something for Christ in this little remaynder of my life 12. Being brought before the Iudges they asked him why he was so stiffe and obstinate in his opinion He answered because there is meanes of Saluation in the fayth of Christ and none at all in any of the Sectes of Iapone and because I do belieue said he this to be the truth I will suffer for it willingly this and whatsoeuer els Yf it be so said they why did you deliuer your beades and subscribe your name that you left to be a Christian My beades said he were taken away from me by force and although therin doth not consist the being of a Christian yet was I grieued so much therewith that it cost me good store of teares I gaue my name vnto the Gouernour that I am and alwaies will be a Christian and if there be any other contrary to this it is not myne but falsly forged For that I haue neyther said nor written any thing contrary to it nor euer will de by the grace of God Hereupon they thrust him out of the roome with great disgrace and reuyled him exceedingly saying among other thinges that a man so peruerse and obstinate as he could not be a good subiect to his Prince and so they adiudged him to death and imediatly he was carried to the place of execution whither he went praying all the way and being come thither he said aloud that all might heare I dye most willingly with great content and ioy for the fayth of Christ. Then he made a short prayer which being ended they cut off his head It was proued in the Authenticall processe which was made of his death that he pronounced the holy Name of Iesus three seuerall tymes after his head was cut off and the third tyme it was heard more distinctly then the rest the which caused great admiration in the standers by His holy head and body were carried afterward to Nangasaqui and there layd in the Church of the Society of Iesus of All-Saintes where likewise be the bodies of many other holy Martyrs Of the great Constancy of the Christians of Arima and how they prepared themselues to Martyrdome CHAP. XI ARIMADONO perceauing that with the torments banishmentes and martyrdomes before rehearsed the Christiās were rather more and more encouraged then otherwise and that the fyre wherewith some of them had been burned did seeme to inflame the rest in feruour and deuotion fearing least for that cause he should loose his Estate and being deluded by some that desired to succeed him in it he sent vnto the Xogun to intreat he might be changed to another Kingdome where he might haue
no medling with the Christians because the more he did torment them the more constant did they shew themselues so that now he knew not what to do with them Before an answere to his Letter came he heard the newes of what had passed against the Christians in Meaco and thereaboutes and thereupon he caused those Churches which as yet remayned standing to be ouerthrowne 2. Some Gentills did perswade him that the best meanes to make them yeald was to cause their wiues and daughters to be caried naked through the streetes to their publike shame And so it was determined wherewith the Christians were exceedingly troubled and afflicted Some of them were of opinion that the best course in that occasion was to shut vp all the women into houses and that the men should keep them there and defend their honors with their liues rather then expose them to so vile and dangerous a punishment but after taking more mature aduice they sent the principall persons of the Confraternities vnto to Prince to desire him they might be punished with the ordinary tormentes of banishment beheading crucifying burning frying and the like and that they hoped they should take all with patience being suffered for the loue of God for the obteyning of their soules Saluation but that to vse so vnusuall and indecent manner of punishment as that which was determined would not be well thought of at the Court. 3. Vpon this the execution was differred and insteed thereof it was commanded that all those that would perseuere Christians should leaue the rentes they had Whereupon imediately Fifty noble Gentlemen did leaue all that they had with great courage and alacrity remayning poore without house lands or rents or any reuenewes in the world Wherewith Arimadono for that tyme was satisfied expecting the Xoguns answere and Safioyes returne who was the Chiefe author of all this wickednes and in the meane tyme the Christians prepared themselues more and more for Martyrdome those of the Confraternities renewing the oath which they had made to be firme and constant in their fayth doubling also their prayers and penances and making the prayer of sorty houres in diuers places They also sent for a Father of the Society to come vnto Arima who there in a very few dayes didheare the Confessions of more then 800. persons secretly and which is worthy of noting the very Children the eldest amongst them not being fifteene yeares of age had there made amongst themselues a Confraternity in the honor of S. Ioseph wherein they made their determination which in this manner they set downe in writing Although the persecutors do pull out our tecth and plucke of our nayles giue vs the torment of the water and burne vs aliue we will neuer leaue the fayth of Christ which we professe 4. After that Safioye was come to Arima he sent for the 12. Stewardes or Prefectes of the Confraternities They all went very ioyfully thinking doubtlesse that they were sent for to be put to death for their religion many also besides went with them to see if they could be partakers of their crownes the rest remayned at home preparing themselues for the same Being come Safioye made this speach vnto them Through your obstinacy in not obeying to your Lord Prince he is now in daÌ„ger to loose his estate whereas if you would leaue to be Christians as the Xogun commandeth both he and you might remayne in peace and quietnes in your Country Consider well of it and know for most certaine that if you do not conforme your selues he will loose his estate and you shal be persecuted exceedingly To this speach of Safioye one of the Christians there present answered in the name of all the rest My Lord we need not consider nor consult concerning this Matter seeing that long ago we haue beene resolued therein As concerning the conseruation of Arimadono his estate it dependeth not vpon our being or not being Christians for that being so we shall be both more faythfull and more obedient vnto him then otherwise And as we awayes haue beene to his Father Don Iohn so will we be to him ready to serue him both with our goodes and liues But as concerning those thinges which touch the saluation good of our owne soules there is no reason that any force or violence should be offered vnto vs. If it be the pleasure of Superiour powers to take away Arimadono his estate from him because we be Christians we shall be very sory for it but haue no fault at all therein for we cannot put in hazard the saluation of our soules which is for euer to endure for an estate or life that is so short and brittle and so soone to haue an end as this 5. Notwithstanding this answere Safioye commanded them they should go and consult better vpon the matter among themselues and after they had well considered they should resolue what best they thought to do and declare playnely whether they would obey vnto the Xogun or no and leaue this obstinate cleauing vnto this new religion which the Fathers teach and preach 6. In Cuchinotzu which is not far from thence the Christians who 〈◊〉 very ancieÌ„t euer since the time of Father Cosmo de Torres companion of the Blessed Father Xauier made the same preparation and oathes among themselues that the others had done Safioye vnderstanding thereof sent for fiue of the chiefesâ— and made vnto them a speach like to that which he made vnto the others although something more vehement and with greater promises and they gate him the same answere that the Christians of Arima before had done and that many yeares ago they had made their resolution 7. Safioye was much offended with their constancy and sayd that seeing they were so obstinate in their opinion that he would giue notice thereof vnto the Xogun and that without all doubt if they did not obey Arimadono would loose his estate they be tormented cruelly and their wiues and children made slaues For the Xogun would haue his will whatsoeuer came of it We should be glad sayd they wee could conserue Arimadono his estate with our goodes and liues but if it cannot be otherwise done but by deâ—ying of our Fayth wee cannot do it and willing we shall bee to loose all wee haue for Christ and for the saluation of our soules As for obeyng the Xogun we will do it willingly in thinges that do not concerne â—ur Fayth 8. These fiue being returned to Cuchinotzu the feruour of the Christians there increased so much that whereas before there were but an 100. in the CoÌ„â—raternity now there entred therin 400. more all of them making protestation tody for their religion yea some Gentills also moued with their example were baptized with the same purpose and desire and many Christians which before had shewed themselues but frayle and weake were thereby confirmed and reduced to the fayth 9. Safioye went soone after to Nangasaqui and from thence
he wrot vnto the Xogun how thinges passed in Arima whereupon not longe after there came order from him that Arimadono should go vnto the Kingdome of Fiunga which was but bad newes for him For whereas he hoped with the forsayd deuises to haue gotten a better Estate then that which he had before now he found that it fell out cleane otherwise and it was Godes punishment vpon him for his cruelty against the Christians for he lost his old estate which was very good and the subiects thereof very trusty and faythfull vnto him and that which was giuen him was nothing so but very dangerous and euen in the middest of all his enemies 10. This change and the many misfortunes which happened vnto him in his iorney both by sea and land loosing some shipps with a great quantity of his goodes and some of his seruantes also those only that were Gentills perishing and those that were Christians escaping encouraged them very much seeing how manifestly God Almighty began to punish his Infidelity and that the meanes which he tooke to conserue his estate was the principall to ouerthrow it and that he by whose counsell he had done so great mischiefe and wickednes to wit Safioyedono should be the man that wrought his vtter vndoing and perdition 11. The Kingdome of Biyen and a good part of that of Bungo doth at the present belong to Nangaou Yetchudono one of the most noble and wise Princes of Iapone who although a Gentill yet was very well affected to the Fathers of the Society to whome he and his sonne Naiquidono gaue a house and scituation many yeares ago in their Citties of Conzura and Nagatzu also leaue to preach and make as many Christians as they could by which meanes there were many noble Christians in his Kingdōs He was many tymes himselfe very neere being a Christian at the perswasion of Don Iusto whose most inward freind he was And although he was not so happy as to obteyne it yet his wife Dōna Gratia did as may be seene in the 9. Chap. of the second booke of the History of Iapone This Lady who was the daughter of Coreco Aquehi a great Lord that killed the famous Nobunanga was very wise and of an excellent wit and desired very much to heare the reasons and grounds of Christian Religiō much moued therto with that which her husband Yetchudono had related vnto her thereof but it was impossible that any man should get into her pallace nor for her to go out to that effect by reason that the noble Ladyes of Iapone be very closely kept in her husband was more rigorous in this point then any other 12. Yet so it happened afterward that Taycosama togeather with her husband and all the Princes of Iapone being in the warres of Satzuma in the yeare 1587. she found meanes to go out of her house to see the Temples of the Gentills of Ozaca and from thence she went secretly and disguised with many of her women to the Church of the Fathers of the Society that was in that Citty She tooke great pleasure and particuler contentment to see it and asking many doubtes and questions by meanes of her seruantes because she would not discouer her selfe about the Sects of Iapone concerning Christian religion she not only remayned very well satisfied but also exceeding desirous to heare the sermons of the Catechisme and because she had no other meanes she sent euery day some of the best intelligent more ancient of her women vnto the Church who hearing the Sermons did relate thē vnto her in the best manner that they could All the doubtes difficulties arguments that offered themselues vnto her against those thinges of Christian religion she heard she put downe still in writing to know the solution therof and being fully satisfied at length in all matters God Almighty giuing her an extraordinary light in the mysteries of our fayth she was baptized by a Christian Gentlewoman because it could not possibly be done otherwise that attended vpon her with wonderous contentment to her soule great aboundance of deuotion and extraordinary plenty of comfortable teares And although she neuer had any Priest or other religious person to giue her instructions yet did God Almighty togeather with her Name communicate speciall grace vnto her Her deuotion patience and humylity was extraordinary euidently appearing in all her actions and seene in her letter and messages 13. To the end she might write vpon occasion vnto the Fathers about her soules affayres and vnderstand their letters she secretly learned without the teaching of any both to read and writ after our manner of Europe much differing from theirs She caused some of her Children also to be baptized and fifteene or more of her women and maydes for which she receaued som vnkindnes ather husbands hands who yet when after her death he came to know that she both liued and dyed a Christian although he neuer knew the manner of her conuersion he shewed therefore great fauour alwaies vnto the Fathers and euery yeare did cause her aniuersary funeralls to be celebrated And although he were much molested by the Xogun and his Fauorites and of the Bonzi who neuer left intreating him to haue no Churches nor the Fathers in his Country yet neuer was he moued nor would giue any eare vnto them vntill the yeare 1611. in which Father Gregory Cespules whome he loued and esteemed very much departed out of this life For then vpon his death he tooke occasion to deliuer himselfe from the importunities of the Xogun his fauorites and so he then wished the Fathers that they would go vnto Nangasaqui whither he sent vnto thē the wood of their Houses and Churches not doing the least hurt or domage in the world vnto any of the Christians 14. When in the yeare 1614. he vnderstood how Don Iusto his great freind had left and lost his estate for his fayth religion he comended him very much for it and said If Don Iusto had not done in this occasion as he hath done he should haue blemished all the noble actions of his life For a magnanimous man both in prosperity and aduersity ought still to be the same without any chang or mutation at all 15. He sent diuers tymes vnto Nangasaqui to visit him and vnto a Father of the Society with whome he was acquainted he signified that he was very sory for the Xoguns manner of proceedinges and that Father sending vnto him a treatise in which were answered the false calumniatiōs made against the Christian religion by the enemies thereof he answered that he was well satisfied of all those thinges but that it was necessary to haue patience for a tyme. Notwithstanding all this to giue contentment to the Xogun he commanded that in his Country the common people should be examined as they were in other places among which there were some that shewed not such constancy as they ought to haue done Amongst
and now euery night I do discipline my selfe for the sinne I then cōmitted I do desire you very earnestly you would hould me for a Christian and to signify the same to all that haue had notice of my fall The Gentill was much oftended to heare him speake in that manner as also the rest that were present saying that that which he desired could neither be granted nor permitted being contrary to the Xoguns comand To which he replying that at least they would let him haue his beades and pictures publiquely they being very angry thrust him out of the roome disgracfully with many threatning speaches But he to shew that he neither was affraid of them nor ashamed to be accounted a Christan went imediatly into the Kitchen of the house and taking vp a hoat burning Iron that was there he made therewith a great Crosse in his forehead burning his flesh exceedingly and so returning to the place where the Gentills were he said vnto thē My Maisters now that I haue made this sign of the holy Crosse in my forehead no man can doubt but that I am a Christian well may you giue me all the torments that you please for I hope in God since he hath giuen me strength to do this he will also giue me courage to suffer whatsoeuer else 23. The Gouernour afterward had notice of this action and determined to haue punished him seuerely for it but others disswaded him saying that with the example of Adam and of this man there would be many more that would offer themselues to martyrdome if he did deale any further therein Whereupon he dissembled the matter and the good Christian who remained marked for al his life did say that after he heard Adams words he could neuer be quiet in mind vntill he had made this Confessiō of his Fayth and with his example animated all the other Chistians to be constant and couragious 24. The Fathers of the Society were also banished out of the Country of Conzura although the Gouernour there was not so rigorous in his proceedings as in some other places for that he did not imediatly set vpon the Christians but after some tyme and that only to make a shew that he had some respect vnto the Xoguns order He commanded first of all six good Christians who had the care and custody of six Churches committed vnto them as also to animate the rest of the Christians in the Fathers absence to depart the Country then he banished eleuen or twelue ouer Christians that had beene banished out of other kingdomes for their fayth and were retyred thither to haue meanes to liue neere to the Church so that one with another there were banished out of that Country some two hundred and fifty Christians all very ioyfull and content to see themselues so often banished so tossed and turmoyled for the fayth of Christ 25. After this they gaue out that they would carry all the women that would not leaue to be Christians through all the townes naked to their publike shame the which did cause in them all great feare and trouble But one among the rest a woman of good estate did animate them all saying That it were not much for them to passe that shame for Christ seeing he had suffered the same for them and that she was ready and prepared to be carried so through all the townes and Citties of Iapone rather then once to offend Almighty God With this the rest were much encouraged and so they seeing the Gouernour comming a little after into the streetes with armed men all of them that could did go together to one place animating one another to dye for their Religion But the gentills meaning only to make a demonstration that they did obey the Xoguns Command and to haue some colour afterwardes to giue out that now there were no Christians in the Country they went only vnto some few poore persons that were without the towne perswading them to subscribe according to their pleasure they returned with great triumph publishing abroad that now all had left the profession of the Christian fayth Whereupon they cast downe the Churches and cut downe all the Crosses but the Christians set vp one again on a mountaine not farr of from the towne whither they went to pray at sundry tymes and do their disciplines The like happened to the Christians of Oyano which is another Iland neere adioyning thereto some of them being very much abused others banished for their fayth Of that which passed in other places And of the glorious death of Minalius in Fucofoti CHAP. XIII HAVINGE related that which happened in other Kingdomes it remayneth now that we speak a little of such thinges as passed at this tyme in the Citty of Nangasaqui and in other townes neere adioyning thereto The Fathers of the Society had fiue or six Houses in the Kingdome of Fixen besides those which they had in Nangasaqui and besides diuers other Chappell 's which they often visited The first was in Isafay where the Lord or Prince although a Gentill being a freind vnto thē did desire to conserue the Churches and Christians in peace and quietnes yet for feare of the Xogun he comanded first that the Church of Isafay should be taken downe leauing the other houses standing as they were and that the Churches of the villages should be so disguised that they should not seeme to be that which they were yet he permitted a Father to come and visit the Christians secretly A little after this he made a Proclamation in which he did command that all should leaue to be Christians as the Xogun had ordained but yet vnder hand he gaue order that in the executiō no rigour should be vsed although some Noble men his subiectes moued eyther with hatred towards the Christian faith or with that they saw practised in other places did very much persecute their seruantes who thereby manifested their Constancy and defire to dy for their Religion some of them suffering banishment and loosing therby al that which they had others being ready to do the same were permitted for a tyme and winked at 2. The Fathers had another howse in Fudoyama from whence they did vse to visit part of the estate of Omura and other Territories thereabout The Bonzi of Omura did make earnest suite vnto the Prince that he would compell his subiectes to imbrace their sect and leaue the faith of Christ but he made answere vnto them that for religiō sake he would not depriue himselfe of his ancient subiectes telling them moreouer that if they were so certaine that their sect was good and true they should conuince the Christians with their reasons and not compell them by force Yet notwithstanding to giue them some content he made a law that whosoeuer did receaue any of the Fathers into his house should incurre the forfeyture of a certaine some of money but they for all that neyther left to intertaine them nor yet to seeke and
of kinred vnto him would cause him insteed of fauour to proceed with rigour against them They answered that they their wiues children were Christians and by Godes holy grace would so remaine and that for their holy religion they were ready to giue their liues Whereupon the Gouernour comanded them to keep their owne house as a prison vntill he had consulted with the Prince what should be done Vpon this it seemed vnto them that they were now in great liklihood to obteine the crowne of Martirdōe which they so much desired the better therfore to prepare themselues thereto they went one night to Nangasaqui and there confessed themselues desiring the Fathers to pray for them that for their sinnes owne vnworthines they might not loose their crowne which they expected The same night they returned home againe made themselues now apparell and bought candles to carry in their handes when they should be carried to Martyrdome expecting euery houre with great desire their iudgment sentence and condemnation 8. Vpon Corpus Christi day in the morning the Gouernour sent word vnto Luis that he meant that day to go to recreate himselfe and see some filhing in the Sea and that he desired to haue him go with him to keep him company Luis at the first thought to haue excused himselfe by reason it was so great a holy day but afterwards vpon further consideration surmysing what the matter might be taking his leaue of all his family he went with much alacrity and the boat in which they went being now almost a league in the sea from the land the Gouernour sayd vnto him Luis do you remaine stil setled in the opinion you were of three dayes past in being and continuing still a Christian Yes indeed do I said Luis and am very well content and desirous to dye for it Thereupon all those that were in the boat mocked and scoffed at him as if he had beene a foole or a madman but he little regarded their wordes seemed to be nothing moued with their iniurious speaches the which the Gouernour perceiuing commanded that his head should be cut of imediatly the which was done at two blowes he being vpon his knees and most deuoutly inuoking the holy name of Iesus His head being cut off they tyed stones therunto as also vnto his holy body and cast them both into the sea because no reliques of him should remayne returning home they confiscated his goods house making his wife a slaue The same they did with the wife children and goods of Cosmo his elder brother whome they banished out of the country the which he accepted willingly being no lesse ioyfull to loose that which he had for Christ the full of sorrow that he was not companion to his brother in the Crowne of Martyrdome 9. The manner of Luis his Martyrdome being once known in Nangasaqui no diligence was left vndone to find his holy body being sought for by diuers persons with all care and diligence for fiue dayes togeather but could not find so much as the least signe thereof although they knewe the place where it was cast into the sea Vpon the fifth day they saw a kind of cleere brightnes ouer a certaine place as those that found it did affirme and taking that for a signe thereof they sought there and so found it presently carried it vnto the Fathers of the Society who did with alreuerence place it in the Church of the Miscricordia with intention heareafter when this storme is past to build a Church in Fucafori to the glory of God in memory of him Of such thinges as passed in Nangasaqui before the banishment CHAP. XIIII THERE were in Nangasaqui as I said in the 5. Chapter foure Churchs of the Society of Iesus three Monasteries of S. Austin S. Deminicke and S. Francis foure Parish Churches and three or foure Chappell 's All the inhabitantes thereof and of the country round about were Christians There at this time were al the Fathers gathered together expecting eyther the execution of the sentence giuen by the Xogun before mentioned of their finall banishment or els perhaps some mitigation thereof by meanes and mediation of the Portugall◠whose ships were shortly expected to come thither In the same expectation were Don Iusto Don Iohn and the rest of those that were banished from the Caini exceeding was the concourse of Christians from all partes of Iapone thither some to take their leaue others to receaue the Sacraments therby to arme themselues for the future fight all lamenting the losse they were to sustaine by the departure of their spirituall maysters pastors guides and ghostly Fathers and so great was their feruour that vntil the end of October they scarce euer let the Fathers rest neither by day nor night comming to them continually for icounsaile comfort direction and adu se 2. At the beginning of this yeare the Bishop of Iapone Don Luis Cerqueira of the Society of Iesus departed out of this life He was a man of great wisdom and learning and of no lesse vertue piety sanctity of life very zealous of the good of his Church which by his death at that tyme sustayned a wonderous losse Greatly was he grieued to see so cruell a persecution raysed against his flocke and that he could not by any meanes remedy it nor defend his sheep from the cruell wolues Some monthes before the persecution did begin he fell sicke and after with the newes thereof and griefe ther at his sicknesse dayly did increase and so within a few dayes no phisicke being of force to prolonge or sane his life he gaue his soule vnto Alm. God vnto whose paternall prouidence he did commend his poore afflicted Church desiring him eyther to defend and succour it or els to giue force and strength to the Christians to suffer and endure the violent and tyranicall proceedinges of the Gentills their enemies against them His death was vpon the 16. of February 1614. 3. Sixetene yeares had he gouerned that new planted Church with great rectitude and rare examplar life and in that tyme he had feene many different successes sometimes great prosperity in the connersion of many soules and men of worth vnto the fayth of Christ at other tymes great aduersicies afflictions and persecutions in all which he alwaies shewed a great quietnes and serenity of mind and a firme trust and confidence in God He was much respected and beloued of his flock of all the religious persons that were in Iapone yea the Xogun himselfe his Courtiers and Fauorites when some yeares agoe he did visit them did commend and esteeme him very much so did likewise all the Lordes and Princes though they were otherwise as Gentills not affected to religion for which reason at this tyme there was great want of him and his death was much lamented generally of all 4. After his death Father Prouinciall of the Society remayned with the care of the gouernement of the Bishopricke vntil
an easy matter to haue informed him of the truth and pacified all but the Messenger missing of him in the way went directly vnto the Court of Surunga and gaue them to a sister of his who was in great league with the Xogun and she being a wicked woman a Gentill and an enemy to the Christian fayth went weeping with them vnto the Xogun and related the matter in such manner as though doubtlesse her brethren were both of them slaine already at Nangasaqui Wherewithall the Xogun was so moued to anger and indignation that laying his hand vpon his sword he swore that if Nangasaqui were neere hand he would go thither himselfe in person and put it all to sword and fire And fearing least Safioye alone could not be able to rule the Christians and bring them to due order and obedience he commanded that Surungadone one of the principall Captaines which he had in Fushimi should go thither with all his souldiers and gathering together all the rest thereabout that were needful should execute that there which should be thought most fitting and expedient How the Fathers of the Society of Iesus were banished the Churches of Nangasaqui destroyed CHAP. XV. SAFIOYDONO at his arrinall at Nangasaqui vpon the 23. of Iune hauing by the way done that in Arima which we mentioned in the 9. Chapter saw that all was quiet without any mutiny or rebellion at all and that the feruour which the Christians had shewed was only to aske mercy at Gods handes and shew that they were ready to suffer and giue their liues for Christ Within two daies after his comming he sent word vnto Father Prouinciall of the Society to the Superiours of the other Religious Orders and vnto the Secular Priestes that they should all make prouision for shipps in tyme for that not one of them whether he were stranger or free-Denizen should stay in the Country no not so much as any of the youthes of the Seminary the which caused a generall sorrow in all the Christians although the newes which imediately came vpon it that the ship of traffique of the Portugals was safely arriued from China thither did not only ioy the Gentills but also gaue some comfort vnto them for they hoped that vpon this occasion the Gentills through the great desire they haue to traffique with the Portugalls would wincke at them at least for a tyme especially it being most certaine that the Xogun himselfe had shewed great contentment when he heard thereof and commanded that all fauour and kind vsage should be shewed both to the Captaine and his Company 2. Hereupon Father Prouinciall delt with the Captaine and he very willingly offered himselfe to goe vnto the Court to intreate of the Xogun that at the least he would permit one Church in Nangasaqui as the Portugalls Spaniardes that liue there and go and come with their shipps had euer had and it was thought the best course to intreat Sasioyedono to ioyne with the Captaine in this petition to the Xogun because otherwise infallibly it would be crossed and neuer take effect Whilest they were busy in this consultations Surungadono came with his souldiers from the Court to Nangasqui and thinking to haue found all the Country in Rebellion as it was reported there he found no signe at all of any such thing wherewithall he shewed himselfe much disgusted and Safioyedono was no lesse with his comming thither Whereupon they sent new information vnto the Court but neyther true nor fauourable towardes the Christians both because they knew the Xogun could not endure theÌ„ was resolued to destroy the Christianity of al his Countries and also because they would not contradict one the other nor rayse any disgust or discontent among themselues for of this and their owne interest the Gentills of Iapone haue allwaies â—hore regard then eyther of reason or â—ustice equity or Conscience 3. Both Safioye and Surungadono were vnwilling that the Captaine of the Portugal ship should go vnto the Court â—aying that it would be an occasion of a greater breach if the Xogun should not graunt as they thought he would not â—hat which the Captaine in persoÌ„ should aske of him and that it were far better â—o send an embassage vnto him with a present the which although for this yeare perhapps it would not do much good yet would it be a disposition for the yeare following when his anger was once past to get a grant of what they desired There was no remedy but to follow their counsay le because it was impossible that any thing could haue successe which was against their good liking so thereupon foure or fiue Portugalls of good estimation were sent vnto the Court and hear caster wee shall signify what effect their iourney had 4. In the meane while Safioy 〈◊〉 not only sollicite the departure of 〈◊〉 Fathers by meanes of his own messageâ— but also forced the Gouernours of thâ—â— Citty and the most substantiall men 〈◊〉 euery street to enter into obligation 〈◊〉 to consent that any of the Fathers should remaine secretly hidden vnder paine 〈◊〉 their liues confiscation of their goods and bondage of their wiues and children The hope that the Fathers had that they might remaine at least some of them in Nangasaqui and from thence by little and little go recouering that which they had lost did something mitigate the sorrow which they conceyued for theâ—â— Churches lost and for the euill vsage of the Christians But now seeing themselues frustrate of that hope and that â—â— force they must forsake leaue desolate so many soules which for so long tyme they had guyded towards heauen and instructed in the knowledge and true seruice of Almighty God with so great labour care trauayle and paines did wound their very heartes with griefe which was also much increased seeing he teares and hearing the lamentations â—f those good Christians which continually came vnto them whilest they remayned there the which was now to â—e but a very little while for at that very tyme there came from the Court the â—nall resolution of all which was that although the Xogun had receaued the Embassage of the Portugalls and promiâ—ed them all fauour in such thinges as concerned their trade and traffique yet â—â— for other matters concerning the stay â—f some of the Fathers in Nangasaqui â—here was no remedy saying that by â—nly granting or permitting them one Church thereon other occasions heretofore they had by that meanes entred aâ—aine into all the Countries of Iapone and that therefore now he would see â—â— hee could put them out for good and all 5. There were in all Iapone 22. Priestes and fiue lay brethren of the holy order of S. Dominicke S. Franci and S. Austine seauen secular Priestes Iapoman borne and foure or fiue of other infenâ—â— our Orders Of the Society there were 117. Fathers and Brothers besides that in their Seminary they had coÌ„monly 〈◊〉 younge youthes which they brought vp in learning and
vertue to help towardes the conuersion of their Country and almost as many more of good parter and sufficiency which did helpe to the same end were dispersed in diuers of the Fathers howses and Residences The most of these by reasō of the necessity want whereunto they were brought by the persecution they were forced to dismisse and some of those of the Seminary they left behind with persons of trust confidence because it was not possible to carry them all with them All the Fathers did desire to remayne had and disguised in Iapone to help the Christians and be partakers of their sufferinges but it could not be by reason of the strict order that was taken against their stay and the extreme difficulty in fynding meanes to keep them secret 6. The secular Priests and the other religious persons consulted the matter amongst themselues and as many of them remayned as could conueniently and Father Prouinciall of the Society did send of his subiectes with all secrecy into diuers places 18. Fathers and with them nine brethren and some Seminaristes who with more security might visit the Christians in the Fathers names then they could themselues Others of the Fathers should haue retourned as soone as the were out of the hauen so remayned but it could not possibly be effectuated by reason of the many spyes and others that were set to watch of purpose to hinder their designement therein 7. For all those persons that were to go into banishment there were but three shippes and those little ones and very ill prouided Vpon Saturday being the 25. of October Safioye sent word comanding them that vpon the 27. in any case they should imbarke themselues and if those shipps were not ready then they should all go vnto Fucunda which is another port towne thereby They had already taken all the pictures out of the Churches and after they had comunicated al that were desirous to receiue the B. Sacrament consummated that which did remayne thereof they made their last Sermons vnto the Christians whome they were to leaue behind them there how they should behaue themselues in the confessiō of their faith encouraging them to constancy with assurance that by the grace of God that tempest would quietly cease and could not long endure The bodies of diuers holy Martyrs that had beene buried in their Churches they tooke vo secretly layd them in diuers places where they might remayne secure and be kept with reuerent respect vntill some better tyme. The same they did with the bodies of diuers of the Fathers and brethren there buried who had with great cure zeale laboured in the cultiuating that parcell of Christes vineyard because they should not be abused and profaned by the Gentills enemies of Christs true religion Finallie these thinges being al concluded vpon the 27. of October in the yeare 1614. the Gentills tooke possession of all their Churches The greater part of the religious men and the rest that were appointed to banishement were carried to Fucunda and there put in little Cottages of fishermen and kept by Officers that watched them both by sea and lande Others togeather with Father Prouinciall remayned in a place neere Nangasaqui fiue or sixe daies vntill such tyme as the shipps were all prepared 8. And in this place dyed Father Iames Mesquita a man of great vertue wisdome and industry in the conuersion of the Gentills of that country of Iapone where he had liued well nigh fourty yeares He came from thence into Europe diuers yeares ago for tutor and conductor of those tower Gentlemē that came in the name of the Christian Princes of Bungo Arima and Omura to kisse Pope Gregorie the 13. his feet and King Philip the second his hands and after that so long iorney he spent many yeares in the conuersion and instruction of the people of those countries of whome he was exceedingly beloued His sicknes was occasioned as was thought by the griefe he tooke to see the present iniuries calamities of those poore afflicted Christians Meanes was made to Safioye that he might be carried into the Citty to be cured there but he would not permit it by any meanes and so being carried to a little straw cabbin of a poore Fisherman there he dyed with wounderous ioy and comfort of his soule vpon the first day of Nouember hauing suffered in his life tyme very much for the propagation of the fayth and glory of our blessed Sauiour 9. The Gentills soone after they had taken the Christians Churches into their handes with great contempt began to pull them downe and burne the wood therof as they had done in Meaco and Ozaca but this ioy did not endure long for that not long after there came newes that the Kingdome was all in an vprore by reason of a falling out betwixt the old Xogun Fideyori the sonne of Taycosama who was last Emperour as shall be shewed at the end of the second part of this Relation 10. Vpon the 7. 8. of Nouember did set to sayle the glorious fleet of Religious persons Iaponian Gentlemen sent in banishment for the fayth of Christ they went in this māner In one ship that went vnto the Philipine Ilandes there were the Fathers of S. Dominicke S. Frauncis S. Augustines Orders 8. Fathers of the Society 15. Brethren and 15. Seminaristes and with them Don Iusto and Don Iohn with their Families and other Gentlemen banished from Meaco In the other two which went for Macan a Port town of China there went more then threescor Fathers and Brethren of the Society and more then sifty Seminaristes And this was the successe of the persecution and banishment of the Fathers vntill the 8. of Nouember 1614. That which happened afterwardes shal be related in the second Part although it seemeth conuenient first in one or two Chapters more to ad to this a breife narration of the Heroicall actes and vertues of Don Iusto and of his arriuall at the Philippines Of the arriuall of the Fathers of the Society at Macan and Manilla and of the notable vertues of Don Iusto CHAP. XVI IT is not hard to coniecture in what affliction the poore Christians of Ipone remayned seeing thēselues now without Priestes and Pastours then Churches cast downe and burned and all the Country swarming with Souldiers not knowing what would be the end euent of so tempestuous a storme yet much more was the griefe of the Fathers who were by violence separated from their spirituall Children whome by the Ghospell of Christ Iesus they had begotten vnto God whome therefore they most entirely loued whose good they most earnestly desired This only cōforted them that they hoped to returne vnto them shortly disguised if they could not otherwise and also to see them with such courage to suffer for their fayth when they departed from them 2. The two ships that went for Macan ariued safely there within few dayes as both the way
indecent or ill beseeming Christian Gentlemen and all this hauing no example at all nor any other thinge besides their fayth and religion that might oblige or moue theÌ„ thereuÌ„to but only the speaches sermons and perswasions of a few poore religious men that were meere strangers vnto them of no authority command or power in the Country but rather much hated disgraced and abased by the Bonzi and most of those that did professe the Religion of Iapone 8. Their second comendation may be for the great zeale they alwayes shewed in defending of the Church ministers thereof in the great combates and contradictions which it had in the beginning thereof Immediatly almost after they were baptized Miyoridono and Daniedono Don Iohns vnckle killed the Cubosama who was then the Lord of all Iapone the Bonzi who were then great with the Dayri who was the true owner of the Empire tooke that opportunity to get the Fathers banished by publique proclamation from the Dayri consilcating their House and Church and very hardly letting them passe with life In this occasion these worthy Gentlemen were the principall defence and almost only refuge the Fathers had in almost three yeares that their banishment endured And when Nobunanga entred Meaco by force of armes Darius and Don Iusto by Vatadono his meanes who was Gouernour of Meaco got theÌ„ restored in honorable sorte with ample Patentes from the new Cubosama and Nobunanga to preach the Ghospell freely where they pleased in despite of all the Bonzi and of the Dayri himselfe And all the tyme that Nobunanga liued who fauoured Don Iusto very much they were perpetuall defenders and vpholders of the Fathers in many great and grieuous persecutions raysed against them by the Bonzi exposing many tymes to danger for their sakes their estates their honors and their liues 9. Exceeding great likewise was the zeale they had of the conuersion of soules vnto the Christian fayth In the tyme Don Iohn was Lord of the Kingdome of Tamba for afterwardes he lost it in the tyme of Nobunanga his warrs he was the cause of great good therein in that kind The Country of Tucacuqui whereof Darius Don Iusto were Lords was full of Bonzi hauing many ancient Temples therein and very much inhabited by a sort of Gentills that were most obstinate yet such was their zeale their care and industry that partly by entreaties partly by benefittes partly by disputations they moued and perswaded many to imbrace the Christian fayth so that within few yeares there remayned not so much as one Gentill in all the CouÌ„try nor any Temple that eyther was not destroied or turned into a Church nor a Bonzo that was not eyther conuerted or els went willingly away vnto some other place The like they did in another Country that was giuen by Nobunanga and in Acaxi they begon to do the same By which may well be gathered the exceeding great number of Gentills that by their industry and meanes receaued the Christian faith They builded many Churches in all the townes set vp many crosses in high wayes and vpon montaines helping in all thinges the Fathers of the Society that had care there of the conuersion and instruction of the people and being still the first in prayer pennance and all other pious workes as Fathers and Maysters of their subiectes to the great admiration of all the Gentills that liued theraboutes 10. The same pious offices did they likewise exercise being at the Court among other Lords and Noble men For Don Iusto in particuler being so wise and prudent and so esteemed as he was generally of them all would neuer let occasion passe but by one meanes or other he would procure to giue notice to them all of the truth and solidity of Christian beliefe and of the falshood errors of their sectes and that with such efficacity that all the most principall Christians of the Court were conuerted by his perswasion or example and the Gentills that were the Fathers friends were al gained by his meanes Inso much that for diuers yeares the Gentills called the Christian religion the religion of Tacayama not knowing other name for it but this of Don Iusto who was so zealous a professor therof 11. Their integrity and examplar life was also very notable Darius being now old gaue ouer his estate and gouerment to spend his tyme in the chiefe busines of the saluation of his soule and the conuersion of his subiectes to the fayth of Christ and so dyed a very holy and a happy death in the yeare 1595. And Don Iusto his integrity and purity of life was so great he being a most noble and couragious gentleman in the very flower of his age and in the middest of manifold euill occasions that Taycosama the Emperour himselfe did highly coÌ„mend him for the same not without great wondeing thereat And many noble men that were conuinced in their vnderstanding of the truth and verity of Christian religion by the sermons which they heard sayd that the reasons why they were not baptized was because they could not liue a continent life in that manner as Don Iusto did it being a thing vnworthy to a noble man or to an honest mind to professe a religion and not liue accordingly therto 12. They were all also most deuout vnto the holy Sacramentes continually frequenting the same and all other actions of religious piety and so great was the respect they bare vnto the Fathers who were their spirituall guydes and Maysters that it was noted in Don Iusto that in the space of fifty yeares in which he dayly conuersed with them he was neuer heard nor knowne to speake so much as one only vnreuerent word to any one of them all for whatsoeuer cause or occasion that was offered And which is more notwithstanding all the good he did vnto them and for the Church and generall cause of all the Christians or euills that he suffered for the same it seemed vnto him to haue â—eene very small and not more but that which he was bound to do in honour â—nd yet three seuerall tymes had he for â—â—em and for his fayth and religion left â—â—s liuing and estate lost his honor and â—eputation and his life also as far as lay 〈◊〉 him to doe 13. The first tyme was soone after 〈◊〉 was a Christian vpon this occasion â—raqui the Lord of the Kingdome of â—zunocuni a great friend and benefactor 〈◊〉 his did determine to ryse against Noâ—â—nanga and ioyne with his enemies â—â—n Iusto was afflicted therewithall and â—â—d all his endeauour possible to make â—â—em friendes and to oblige Araqui the â—â—re vnto him he did renew an oath of â—â—elity and freindship which before he â—â—d made vnto him and gaue vnto him â—â—hostages and pledges of his fayth his â—â—ly Sonne and a sister of his owne â—â—o was then but a child Hereupon â—â—aqui put the matter into his handes â—â—d being in his iourney towards the Court about that
busines an enemy of Don Iusto perswaded Araqui that he was betrayed and that if he went he would loose both his estate and life It was a false report yet Araqui giuing credit thereunto retyred backe and declared himselfe for an enemy to Nobunanga Don Iusto for many reasons could not choose but follow him and take hiâ— part 14. Nobunanga had notice thereof raysed a great power and came again them vsing first many meanes to draâ— Don Iusto to his part because he knew him to be a very great Captaine that 〈◊〉 had a troup of gallant men and a Fortresse that was almost inuincible 〈◊〉 seeing it was not possible he tooke fâ—â— the last meanes this which was to seâ— him word that seeing the Christian â—â—ligion doth teach right and iustice to 〈◊〉 done that he should leaue the friendshâ—â— of Anaqui who without cause and 〈◊〉 gainst all right reason iustice and equity had made himselfe an enemy vnâ—â— him and that if he did not he would destroy the Churches and Christians in his Kingdomes and crucify the Fathers euen before his eyes that he should therefore consider well what he meant to do 15. This message was more terrible to Don Iusto then death it selfe would haue beene for on the one syde the friendship and great obligations he had to Araqui the oath he had made vnto him the pledges which he had giuen him his only Sonne and Sister who were innocentes should be doubtlesse â—laine if he yealded vnto Nobunanga the speach of the world that he was not loyall to his friend and aboue all that his Father Darius and his Captaines whereof the greater part were Gentills in no â—â—se would consent thereto these reasons I say did moue him very much not â—o leaue but still to stand to Araqui And on the other side the destruction of â—he Christians and Churches and the â—eath of the Fathers who were already prisoners in Nobunangas Campe did greatly vrge the contrary He confulted with one of the Fathers whome Nobunanga sent vnto him and by him he vnderstood that the oath which he had made to Araqui did not bynd him by reason it was only made with intention to make him and Nobunanga friendes but yet the reasons afore mentioned togeather with the teares of his mother and his wife would not permit him yet to make any resolution and so the Father returned to the campe to dye with the rest of his companions Darius and his Captaines all this while knowing nothing of the businesse Don Iusto theâ— replenished with griefe full of doubâ— and perplexity which way to turne himselfe entred into his Oratory and theâ— casting himselfe downe before a Crucifix he did at length resolue himselfe not without aboundant teares to sacrifice to God as another Abraham his only Sonne his sister his honor and estate and all he had Which being done be wrote a briefe letter and very secretly only with two pages attending on him went forthwith after the Father and kneeling downe vpon his knees he cut of his owne haire in signe of leauing off the world his two pages he sent backe vnto his Father and his Captaines with the letter he had written wherein he said that seeing himselfe in that occasioÌ„ in wonderous perplexity he found no other remedy but only death and seeing that it was not lawfull to kill himselfe as the Iaponians often do in such occasions he had determined to dye vnto the world that they should defend the Fortresse and the Country from Araqui and he would go to dye or be banished with the Fathers whose disciple now he had made himselfe by dying to the world 16. Darius and the rest remayned astonished with this newes and fearing least they might come by other meanes to Araqui his eares and thereupon his Daughter and Grandchild be put to some cruel and vntimely death he tooke post presently and went to Araqui himselfe protesting that he did not know of his Sonnes resolution and that he came to dye insteed of those two innocentes which he had as hostages Diuers there were that counsailed Araqui to crucify both him and the two Children for an example to all others but he did not consent thereto wondering much both at Iusto and Darius act and only caused them to be put in prison for a tyme. Nohumanga and all with him did highly commend Don Iusto his deed and sending for him to come vnto his Pallace he answered that he came not thither to serue him but to dy or be banished with the Fathers but God Almighty who meant only to proue and try him did so dispose that Araqui was ouercome his wife children kinsfolkes freindes all killed and crucified Darius and the two Children set free and safe deliuered and that he was both more honored then before and his câ—tate increased and the Fathers and Christians by his meanes more fauoured And this was the first occasion in which he shewed his loue to his Religion to the Fathers and the coÌ„mon Cause 17. The second was in the tyme of Quambacu or Taycosama A certaine Captaine called Aquechi killed Nobunanga in the yeare 1582. and Don Iusto was one of the priucipall that did reuenge his death and brake the army of the enimies and thereby was a great occasion that Quambacu did succeed in the Empire for which cause he was very much esteemed of him and the Christians greatly fauoured in that manner and that he was not held for a man of discretion that had not heard the Sermons of the Catechisme at Don Iustos perswasion By which meanes many noble personages were made Christians and baptized This prosperity did endure vntill the yeare 1587. in which Quambacu did set vpon the conquest of the Kingdomes of Ximo in which warres his principall Captaines were all Christians Don Iusto Don Augustine Condera Simeon the Lordes of Bungo Arima and Omura and others so great feruour being in the Campe that all was hearing of Sermons and making Crosses in their banners but all this was turned vpside downe by the accusation of an old Bonzo called Yacuin vpon this occasion 18. Quambacu had giuen vnto Don Iusto the estate of Acaxi and the Bonzi therof thinking doubtlesse they should be thereby vtterly vndone before he came to take possession they all of them went with their Idolls vnto Quambacu his mother to aske mercy and fauour by meanes of this Yacuin who was very great with her alledging that Don Iusto was a destroyer of Idols and Temples and therefore they intreated she would be a meanes that they their Temples with their reuenewes might be freed fauoured But Don Iusto held himselfe for much abused by them that they would accuse him in the Court he hauing done no iniury at all vnto them for which cause he would giue no eare vnto them They departed with many Complaintes against him and Yacuin rested very desirous to reuenge himselfe of this which he esteemed a disgrace of