of their apparrel vsing therein very many cerimonies They haue diuers fashions very different from ours with vs men weare hattes women euer somethinge on theyr heades they both men and women go bareheaded at all times and in all occasions both in the heate and could in sunne and wind in haile in snow and raine they mourne in white as we do in blacke blacke with them is worne in signe of ioy we hould it good to haue white teeth they thinke it otherwise and therefore dye them black we get on horse blacke on the right side they on the left we when in meeting we salute put of our hattes they put of theyr shoes When they visit one another he that is visited must not go out to meete the other that commeth to visit him nor rise vp if he be set in any place but rather contrary if he be standing he sittes downe to receiue him Our manner of musiâ—ke is not gratefull vnto them our meates distastfull our sweet odoriferous smels odious and abominable They cure their sicke quite contrary to vs giuing them raw meates and salt and sower thinges to eate In steed of kniues and spoones they vse two woodden stickes exceeding curiously and after a farre neater fashion then we they vse to eate their meate Whereas we write from one side of the paper to the other they write from the â—oppe to the bottome of the leafe making their liues downeward In all Iapone there is but one only language the which yet is so exceeding copious and of that variety that it may seeme to be many by reason that for almost euery thinge they haue very many wordes whereof some do signify it when mention is made thereof in contemptible manner others when in honorable sashion some are to be vsed onely by the common people others only by those of Nobility or Gentry some are only for men others only for women theyr manner of writing is very different also from their speach and theyr writing letters from theyr writing bookes theyr characters or letters are of a fashion farre different from ours and of that nature that with one only letter they signify sometimes a whole word sometimes many words In times past there was but one only King in all Iapone who was Monarch therof and obeyed and reuerenced exceedingly of all and liued with wondrous state and maiesty and him they called the Dayri or Vo but these Dayries giuing themselues at length by occasion of the great peace and quietnesse they enioyed to sloth and idlenes and to all kind of voluptuous pleasures and delightes about 500. yeares ago were by two principall captaines that rebelled against them dispossessed of a great part of the Kingdome they making themselues kinges of all they could get and maintaine by force of armes and afterwardes others moued by theyr example did the like so that within short time the Dayri although he still remayned with the title of vniuersall Lord of all Iapone yet had he small or no iurisdiction at all only a power to giue titles of honour and dignity according vnto mens desires or desertes the which he enioyeth to thi day without any gouernement at all scarce hauing meanes to maintaine himselfe in honorable fashion Since those times to these he hath euer beene accounted King our Empe or of Iapone that could by any meanes make himselfe Lord of the Tenca that is of some few Kingdomes or Prouinces neere adioyning to Meaco which is the principall Citty of all those countreys as London is in ours and so in our dayes there haue beene three who haue had the name and authority of Emperour one after the other not by any right or title of election or inheritance but obteyned by maine force or other wrongfull meanes The first of them was called Nobunanga who conquered six and thirty Kingdomes The second Taycosama or Quambacù who being a man very meanely borne brought vnder his dominion fifty Kingdomes or Prouinces The third is the Xogun who reâ—gneth at the present and hath raysed the persecution whereof this booke intreateth against the Christians and he as it seemeth is acknowledged as Lord of all the threescore and six Kingdomes of Iaponia These Emperours as absolute Lords and owners of all the country do dispose of al thinges as their pleasure and therefore for their owne greater security as soone as they haue gotten the gouerment by force or other meanes into their handes they deuide the kingdomes or prouinces vnto diuers of their freinds with obligation that they shall serue them in time of war with a certaine number of men at their owne charges and expences and these againe do deuide their prouinces amongst their freindes with the like obligation to be ready to serue them in all occasions reseruing to themselues sufficient for the maintenance of their house and family so that all the whole country doth in such maner depend of the Emperour that he giues and takes rayseth and pulleth downe enricheth and impouerisheth whome and when and how he pleaseth And it is the custom amongst them when they take from any one their Prouince or Estate or change them to another that al the gentlemen and souldiers that did depeÌ„d vpon that person do leaue that prouince together with him and either go with him or else seeke meanes to liue in some other place the trade semen artificers husbandmen and laborers onely remaining therein Those that be the Lords or petty kinges of particular prouinces or kingdomes as also all other principall personages as gouernors of townes and Citties besides the obligation aboue mentioned are bound at the begining of euery yere betwixt the ninth twentith day of the first moone for their acount is by Moones and after a different manner farre from ours to go vnto the Emperors Court to do him homage and acknowledge their obedience towards him and togeather therwith they must alwaies offer him some thinge of good value by way of present whereby he draweth to himselfe the greatest part of all the wealth of the contry by meanes thereof togeather with his owne reuenews which amount to two millioÌ„s or more euery yeare be groweth in short time to be exceeding rich potent strong and so powerfull that none almost dare withstand or contradict him in any thing no though he make himself a God as diuers of them haue procured to be accounted and esteemed And indeed most of these that be adored amongst them as Gods were eyther kinges famous for their valour in warre and feates of armes or else Bonzos singularly noted for their learning and eloquence or strict rigorous course of life These last they call Totoques the other Camis of whom they aske only earthly goods teÌ„porall blessings and benefittes as of the Totoques they do onely the selicity of the future life The principall or cheife of all these be two the one named Xaca the other Amida whome they worship and inuoke with great reuerence and deuotion Their
protestations that they would so remayne by the assistance of the holy Chost vntill their dying day 11. Neere vnto the Church of Meaco there liued in a house all together very recollectedly diuers Gentlewomen that had made vowes of Chastity in the company of a noble Lady called Iulia sister vnto Don Iohn Naytodono of whome shortly we shall make mention This Lady remayning widow after the death of her husband who was a principall Lord of the Kingdome of Tamba left the world being yet a Gentile to be a Bicuni which is a kind of religious life among the Gentills and so she remained for the space of fourteene yeares liuing in great pouerty and penance spending her time in doing many heathenish rites and ceremonies for the which she was greatly esteemed of many of the most noble Ladies of all the Land and of all of that sect which she professed although the longer she liued in that fashion the lesse quietnes she found in her Conscience It pleased Almighty God to open her eyes as another Lydia in the actes of the Apostles by hearing the sermons of the Catechisme which were preached by a Brother of the Society who was a Iapenian borne and allthough her ancient custome and the speach of the world weighed very much and were great impediments to hinder her conuersion yet the grace and calling of Almighty God being more potent and powerful within a short tyme she came to see the error of the Iaponian Sects wherein she had beene very conuersant to know the truth of our holy Christian and Catholike Religion and was baptized by F. Organtino of the Society of Iesus in the yeare 1596. after which diuers persecutions were raised against her by the Bonzos for leauing of their sect and because she had burned certaine Idolls which they esteemed very much they procured the Xogū to made enquiry after her to punish her therefore and vpon that occasion she was forced to liue secretly diuers yeares She gaue herselfe wholy to deuotion and became thereby to be so good a Christiā and so spirituall that she together with her company did exceeding much good among the Gentills teaching the Christian Religion to diuers Ladies Gentlewomen whome they visited to whom no man could possibly haue any entrance or accesse and by her meanes many soules were deliuered from the Diuells power and her howse was as it were a place of refuge for the Christian women such was her vertue such her wisdome such the good example she gaue to all 12. The Iudges togeather with the Gouernors Nephews were fiue daies in endeauouring to make these good Gentlewomen leaue fayth sometymes by faire means somtymes by foule and finally for a conclusion they tould them that hauing vnderstood that the Christians did desire to dye for their religion they were resolued not to fullfill their desires therein but otherwise to afflict them by all meanes possible and afterwardes cause then to be carried naked through the streetes of Meaco to their publike shame and then to banish them into diuers partes so that they should neuer see one another more and to such places where they could not liue as Christians that all this they might easily remedy with dissembling a little exteriourly and consenting that their names might be blotted out of the Catalogue They answered they would not and that if they did blot out their names by force they would publikely proclayme that they were Christians 13. The Iudges went away and the good Gentlewomen afterwardes did expect euery moment when the officers would come at length there came a whole troup of them and the holy women went out to meete with them each carrying a sacke in her hand into which presently the officers did thrust them and bynd them so hard that they could neyther moue hand nor foote and then they tyed them to staues and so carried them vpon their shoulders through the streets accompanied with many armed men The people came all out of their houses to see them some mocking at them and abusing them others admiring at their constancy They put them in a publike place without the Citty where they vse to execute Iustice vpon malefactors and their they remayned all that day and the next exposed to the could and snowy weather Great aboundance of people went thither to see them and among the rest a certaine Bonzo who comming ful of pride and presumption said vnto them that they were ignorant women that they should rely vpon him who was a learned man and that he would take vpon him their saluation they laughing at his folly gaue him no other answere that being sufficiēt to confound his proud presumption Certaine Gentills did procure to deliuer one of them and by force did carry her from thence vnto her Fathers house but she went all the way crying out aloud I am a Christian I am a Christiā and when they let her go she tooke vp the sacke and the ropes wherewith she had beene tyed in her handes and neuer ceased running through more then ten streetes till she came againe to the place where her companions were and there she made her selfe to be bound againe as they were to both her owne and their great ioy confort content The next day the Iudges sent word to loose and let them go but they vnderstanding that it was a deuise thereby to giue out to the world that they had now yealded they said We are Christians and will not go from hence vnlesse you go proclaiming that we wil not leaue our holy fayth and Religion and if you will not do so let vs remaine heere vntill we dy As they required so was it done for they tooke and tyed them and carried them backe againe through the same streetes they brought them proclayming that they still remayned Christians and themselues likewise did proclaime the same saying all the way we are Christians we are Christians They brought them to a house of a certaine Christian and there they left them giuing them backe againe their beades and Agnus Deis 14. Others were in other streetes likewise put into sackes and among the rest one that was named Benet shewed particuler feruour in that action for being put into a sacke within his owne house so tyed that he could not moue he cried out vnto them that they should put him in the street for all to see him so and at length he obteyned his request but it was in such sort that his face was couered he was much greeued thereat for his desire was to be mocked and reproached for Christs cause and because they would not discouer him hauing oftentimes intreated them he himselfe with his head and teeth by force made meanes to discouer his face which when the officers perceaued they carried him in againe put him into a strong prison of wood so straite that they could scarce put any meate in to hin There he remained vntill he was banished This torment of tying
the destruction of his Idolls 19. Comming therefore from the Country of Arima he complayned vnto Quambacu that the Fathers had perswaded Arimadono to take from him certaine ChristiaÌ„ Gentlewomen which he meant to haue brought to him for bad intents and purposes He extolled very much their beauty comelines of person and the like protesting that the Fathers were much more obeyed in that Country then his Highnes and that it was intolerable that a strange religion should be permitted to florish so much within the Kingdome of Iapone and that Don Iusto went vp and downe solliciting all the could that the Temples and Idolls might be vtterly destroied the Bonzi banished and the people made Christians by maine force alledging also what he had seene and knowne done in Tacazuqui Acaxi Bungo Arima other partes Quambacu with this complaint was much moued vnto wrath coÌ„manded the Fathers to be banished the Churches ouerthrown and that all the Lordes should eyther leaue their Fayth or loose their landes liuinges and estates The principall Combat was now against Don Iusto to whome some friends of his carried the message and vsed many perswasions vnto him to accomodate himselfe vnto the tyme. He answered constantly that he was ready to giue his life and liuing for Quambacu but much more for the fayth of Christ and that therefore if they loued him they should not so much as mention any such matter any more There was none there that durst carry this answere backe to Quambacu whereupon he rising vp said I will my selfe tell him so much vnto his face and I will carry my sword also with me that his Maiesty may with it cut off my head for this cause if he please Whereupon Quambacu comanded that he should be banished and he accepted it with outward signes of great internall ioy This only was a griefe vnto him to see so many gallant men as he had attending on him al vnprouided and reduced to pouerty vpon this occasion for it is the custome in Iapone that the Lord or maister being banished all that hould liuinges or landes of him do imediatly loofe them all But neyther this nor the teares of his friends nor the perswasions of many Princes and Lords could moue him any thing at all So did he now depart from the Court alone with disgrace where a little before he had entred with great honor and triumph and liued in great esteeme and reputation His parentes wife children and kinred left vpon this newes the Fortresse and Estate of Acaxi and did retire themselues vnto a poore village of the mountaine Country where his Father Darius made an holy end of this miserable and mortall life and he himselfe went secretly to seeke the Fathers of the Society who because they would not leaue the Country and Christians desolate lay hidden priuately in the Iland of Amacasa where when he came he made the spirituall Exercise with very great deuotion and therein a Generall Confession of all his life since his first being a Christian ioyfull to see himselfe now freed from the world and greatly desirous to begin a new religious life And Almighty God did so ordaine that the Lordes and Nobles of the Court did euen striue among themselues to receiue giue intertainement to the Captaines and Gentlemen that had beene his followers who afterward were occasion of exceeding great good and of the spreading of the ChristiaÌ„ fayth in many Kingdomes More then a yeare did Don Iusto liue in pouerty and obscurity Quambacu then seeing that he could not ouercome his constancy nor with honor restore him to his former place and dignity he commanded the Lord of the Kingdomes of Canga Noto and Yetehu who had been Don Iusto his equall a smal tyme before that he should keepe him in his Country and giue him necessary allowance for his maintenance Six and twenty yeares he liued in those Kingdomes with an inuincible courage and constancy of mind and rare exemplar life alwaies prepared to giue his life for Christ And that which deserueth admiration is that being so stout of mind and full of mettall as he was and seeing that other persons that were nothing in respect of him did rise to great estates dignities and that only because he was a Christian did liue in perpetual disgrace and continuall danger also yet did he neuer giue so much as once a signe of any sadnes nor euer made complaint thereof but being euer merry laughed at the world although Figendone gaue him siue and twenty thousand Gocus of rent euery yeare which do equall almost our Ducates of Europe wherewith he liued in good and honorable fashion After Quamâ—acu his death he buylded three or foure Churches in those Kingdomes hauing alwaies with him some of the Fathers of the Society with Figendono his leaue who was the Lord of those Countries whose loue and affection he had gayned in such sort that publikely he would not sticke to say that there was no meanes to obtaine saluation but in the Christian Religion the which in short tyme increased so much in those Kingdomes that it seemed to florish there the most of any place in all Iapone many of the inhabitantes being newly conuerted and baptized and very many that were banished from other places for their fayth being called thither by Don Iusto his meanes and honorably prouided for and maynteyned there by Figendonoes order and appointment And one of these was Don Iohn Naytodono together with his sonne Don Thomas for that after he had lost the KingdoÌ„e of Tamba wandred through many Kingdomes he was at length intertayned and much esteemed by Don Augustine who gaue vnto them both very great rentes and reuenewes in his country and they with their great zeale and exemplar life did much helpe and further the Christians thereof vntill at length in the yeare 1601. Canzuyedono Lord of Fingo after Don Augustines death and ouerthrow did rayse a cruell persecution against the Church in which they both of them suffered exceeding much For after many intreaties and perswasions to make them leaue their fayth he confiscated their landes houses and liuinges commanding them vpon paine of their liues not to go out of the Country and that no body should receaue them into their houses nor sell them any meate nor buy any thing for them taking away also their Children from them comanding and threating to keep them vntill they paid a great suÌ„me of money so that they were compelled to make themselues little houses or Cabbines of straw wherein they and their wiues family liued for the space of sit monthes at the end whereof seeing their constancy he tooke from them all he pleased and then expelled them out of the Country almost naked In this tyme they both of them wrote most feruorous letters worthy to be read vnto the rest of the Christians animating them to constancy and perseuerance manifesting therein also their owne desires to
Gentiles there to hate and exterminate the pictures and images of our Blessed Sauiour and his Saintes togeather with all other thinges appertayning to the promotion of Christian piety as he hath moued your Persecutors here vtterly to abandon and abolish them It shall not I say be needfull for me to signify these thinges vnto you for that I do assure myselfe that your selues in the reading thereof will easily obserue these and many other thinges greatly worth the marking as the great feare and care of the gentiles least any reliques of the holy Martyrs should remaine to be reuerenced by the deuouter sort of Christians theyr extraordinary diligence to make those that were constant in theyr fayth to dissemble at least a little while in the exterior profession thereof theyr false and slaunderous calumniations of the Catholike religion theyr feares suspitions and iealosies of preists and religious persons concerning matters of State all of them thinges common to them and to the Gentils of former times that persecuted Gods Church as also to the Heritikes of all ages and in especiall to these of ours That which I would wish you to reflect vpon is only the bad successe euen in temporall affayres which in the end befell to such persons that for worldly respectes eyther forsooke theyr religion or without care of theyr conscience behaued themselues to the discredit therof and how on the contrary those that were constant therein and carefull to frame theyr liues according thereunto besides theyr happines in heauen honour vpon earth through the Paternall prouidence of Almighty God were euer in the end after some suffering sufficiently prouided for And now because I do imagin that many of you hitherto haue not had much notice of the Kingdome of Iapone and lesse of the affayres therof it being a country so farre distant remote from ours as perhaps few or none in the world more at least as it is accessible and by reason thereof you will not so easily vnderstand some thinges that will occurre in the reading of this relation I haue therefore thought it not amisse preifly by way of a Preface or Introduction to set downe some few things concerning the same that may help to giue you some litle light therein If therewith or by the reading the relation it selfe you shall receiue but so much contentment as I tooke paynes in the translating thereof yea or but any confort or other good at all I shall thinke any labours very well bestowed desiring no other thinge in requitall thereof but only to be remembred in your best deuotions and made partaker of those afflictions that it shall please our Blessed Sauiour to giue you grace to suffer for his sake and so humbly beseeching Almighty God to send you eyther a speedy end of them or else much patience to endure them as long as it shall be his holy wil and pleasure to permit them with all dutifull respect I take my leaue euer remayning Your seruant in Christ Iesus W. W. THE PREFACE TO THE READER AMONGST other couÌ„tryes which were vnknowne to vs of Europe vntill in this later age they were discouered by the Spaniardes Porâ—ugalls one is Iapone vnder which name be conteyned diuers Ilandes lying in the east Ocean of the great Kingdome of China chiefe prouince of Asia from whence the â—earest of them is distant some ninescore â—nglish miles and about foure hundred and fifty from Nona EspanÌ„a a principall part if the West Indies conquered and inhabited by the Spainish Nation These Ilandes are deuided one from the other by litle crikes 〈◊〉 armes of the sea and amongst them there be three which do farre exceed the rest vnto the which the others are subiect and in 〈◊〉 manner do adhere The greatest of these three which is called Niphon doth lye from East to West and is 700 m les in length anâ— 180. in breadth and it deuided into three 〈◊〉 fifty little Kingdomes or Prouinces anâ— therein is the noble Citty of Meaco thâ— chiefe and head of all Iapone The second called Ximo extendeth it selfe from Nort to South and hath in it nine Kingdomes 〈◊〉 The third Scicoco is deiuded into fourâ— Prouinces and lyeth Eastward from the second All these Ilandes be for the most parâ— full of hilles and mountaines much subieâ—â— vnto could and raine whereupon it proceâ—deth that for the most part they be nothing fertile rather subiect vnto barrennes Theâ— yeeld no wheate nor rye nor any such liâ—â— graine at least but very small the chief thinge they beare is rice which they brinâ— forth in great aboundance they haue thâ— same kind of birdes and beastes that we of Europe both wild and tame though the â—habitantes seldome eate the flesh of any â—â—lesse at sometimes it be of Venison Theyr â—â—mmon fare is hearbes and fish and ryce 〈◊〉 the which they also make a kind of wine â—â—though theyr ordinary drinke be warme â—â—ater into the which in feastes and banquets â—â—ey put a certaine ponder much esteemed of â—â—em the which is called Cha. Theyr buildingâ—s for the most part be of wood partly because they haue but little store of stone and â—ood in great aboundance especially Cedar â—â—d partly by reason the country is much subiect vnto earth-quakes yet be there many â—oodly houses and stately pallaces of excellent â—orkemanshippe and rare Architecture The people are more swarty of complexion then the Spaniardes be almost like the tawny Mores and something lesse of stature commonly then those of our nation be They are for the most part of pregnant siuely â—ittes of exceeding memory of stoute â—ouragious mindes and wonderfull patience in occasions of aduersity Commonly they be â—aughty and high minded very desirous of honour and estimation They do contemne all other Nations in the world in comparison of themselues from whence proceedeth the small account they make of any strangers that come into theyr country Pouerty doth not with them diminish Nobility nor Gentility nor wealth gaine or increase it The better sort do vse great cerimonies of honour and courtesy one towardes another yea the common people as tradesmen and artificers must be vsed with respect or else you shall obteyne nothing at theyr handes neyther will they put vp intury at any man without complete reuenge They are very carefull not to shew feare or cowardize in any case they stand much vpon theyr grauity and therefore they carry theÌ„selues alwaies very soberly after a stayed manner in so much that it is held a wondrous inciuility for any to make any great noyse as shouting hollowing or the like whether it be in publike or priuate at home or abroad To bring vp theyr children to hardnes as soone as they be new borne they wash them in some riuer and when they be weaned from the nurse they take them from theyr mothers bring them vp most commonly in exercise of hunting the like when they come to a certaine age they change the forme fashion
Bonzos which be those that teach and preach vnto them as our preistes to vs be deuided into ten or eleuen diuers Sectes very contrary amongst themselues though the most of them do agree in denying the prouidence of God and immortality of the soule the which they do to the end they may liue with more liberty and more freely giue theÌ„selues to al kind of lewd licentiousnes Besides these Gods som do adore the Heauens the Sunne and Stares others Oxen Stags and other baser creatures Not farre from Meaco they haue a sumptuous Temple dedicated to the Lisard which they reuerence as the God of learning wisdome and eloquence Many there be that do adore the Diuel who doth appeare vnto them in sundry formes and likenesses and makes them considently beleeue that all thinges do depend of him and that they prosper or haue ill successe according to the deuotion they beare and shew to him And in this miserable blindnes was al that whole contry vntil the yeare of our Lord 1549. in which the Blessed Father Francis Xauier a Preist of the Society of Iesus and one of the ten Companions of the holy Father Ignatius Loyola of happy memory who was the first Founder of that worthy Religious Order did enter thereinto to preach vnto them the Gospel of our Sauiour Iesus Christ the which he did vpon this occasion There was in a certeine port towne of Iapone called Cangoxima in the kingdome of Saxuma a wealthy substantial man named Angier who in his youth had committed some enormous crime and finding afterwardes his conscience much burdened and tormented therewith vsed all meanes possible he could inuent or that the Bonzos could imagine to aduise him to obteyne some remedy therefore and procure the peace and quiet of his mind but hauing after experience made of all the remedies that any of the Sectes of his country could affoard fouÌ„d that his affliction did still endure he was euen almost out of hope of euer obteyning ease or remedy vntill it happening afterwardes that the Portugalls comming with some ships vnto Cangoxima to traffique about merchandise were an occasion of raysing a new hope in him for he falling into familiar acquaintance with some of them and after much other talk hauing had by theyr meanes some notice of Christian religion as also of the great Sanctity and holinesse of life of Father Francis Xauier who at that time was famous in all the East Indies thought with himselfe that perhaps by his meanes he might find some salue for the soare of is wounded and afflicted conscience And therupon resoluing to go and seeke him out he left his house wife and family freinds kinsfolkes and country and taking with him onely a seruant or two he weÌ„t with the Portugals after many dangers past at sea of stormes temâ—estes soule weather and the like he arriued at length at Malaca a towne of great trade and traffique in the East Indies and there by good fortune to his great content he found the Father whom he sought and from thence went with him to Goa the chiefe Citty that the Portugalls possessed in all those countryes where hauing found by following his direction as much ease and comfort of his mind as he did wish for and desire and being sufficiently instructed in all the mysteries of Christian Religion he was baptized by him and named Pablo de la santa Fe that is Paul of the holy Faith Hauing thus obteyned his desire and being after some time to retourn againe into his country the Blessed Father Xauier whose whole desire was to propagate the fayth of Christ to the honor and glory of Almigty God and for the saluation of mens soules would needes accompany him carrying with him other two of the Society the one a Priest called Father Cosmo de Torres the other a lay brother whose name was Iohn Fernandez both of them Spaniardes borne and so they all departed from Goa in the moneth of April 1549. and at the end of May they came to Malaca from whence they arriued at Cangoxima in Iapone about the middest of August where being welcommed and well receiued of the freindes kinred and acquaintance of Paul the new conuerted Christian and hauing with much labour and iudustry learned a little of the Iaponian language they began to preach the Christian fayth publikely to all with the good leaue and liking of the Lord or Prince of the countrey who hoping to haue some benefit by the comming of the Portugalls into his countrey was content to giue way to the Fathers and let them preach but afterwardes perceiuing that some of the Portugells leauing his Porte went vnto another not farre off called Tirando in the Kingdome of Tigen he withdrew his fauour from them and by instigation of the Bonzos made a Proclamation that vnder payne of death none of his subiects should leaue their former Sectes to imbrace the Christian religion Whereupon Father Xauier after he had in vaine vsed all possible diligence to mollify the King and suffered diuers incommodities and iniuries with exceeding patience taking his leaue of those Christians that were already made which amounted to the number of an hundred or there aboutes he went vnto Tirando together with his two companions where being now somewhat more expert in the Iaponian tongue then they were before setting themselues to preach partly thereby and partly by the rare example of their liues they moued more in a few dayes to imbrace the sayth of Christ and to receiue the holy Sacrament of baptisme then they had done in a yeare before at Cangoxima Father Xauier did perswade himselfe that if he could get vnto Meaco which was the cheife Citty of Iapon the place where the Cubosama who was then the chiefe King of all the country did keepe his Court that there he might do more good and sooner come to giue notice of Christ and his religion to the principall persons of the Kingdome then in any other place and therefore hauing commended the care of the new conuerted Christians in Cangoxima to Paul the Iaponian and those of Tirando to Father Cosmo de Torres he and brother Iohn Fernandez tooke their iourney towardes Meaco and about the beginning of October they got vnto Amanguchi a goodly Citty at that time for since it hath beene burned sacked and destroyed euen in the hart of all Iapone almost three hundred miles distant from Tirando whither being come they were carried vnto the king or Prince thereof vnto whom they declared in the best manner they could the principall mysteries of Christian religion he neither shewing liking nor dislike of any thing they sayd and afterwardes they did the like in the publike streets and market places of the Citty wherein by reason they were but meanely apparreled according to the custome of religious men and spake the Iaponian language but very brokenly they were not only derided and mocked of all but also iniured and handled very hardly by some
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
religion they would by their perswasion loose both their liuinges honors and their liues Moreouer they sayd that it was not probable nor possible but that the Fathers vnder colour of preaching the religion and faith of Christ had some pretence of matter of state nor that any wise man could perswade himselfe that men of iudgment and discretion as the Fathers seemed to them to be would euer come from so far countries with so great cost and charges through so many and so euident perills and dangers both by seâ— and land as they did only for the saluation of the soules of other men as they pretend to do especially of such as they neuer sawe before nor do any wayes belonge or apperteine vnto them and that therefore doubtles there was some other temporal respect that moued them thereunto 5. And to giue a greater colour of likelyhood and shew of reason for what they did affirme they added thereunto diuers thinges which were most true as that the Spaniardes of which Nation most of the Fathers be be very warlike people and how they haue conquered the East and West Indies the Ilandes of Molucas and the Philippines that all the Christians conuerted by the Fathers are very obedient vnto them ready to do in â—ll thinges what they shall aduise and â—hat they are al very much vnited among themselues 6. With these and the like reasons â—hey easily persuaded diuers Princes of â—he Country who commonly are very â—ealous of their states to haue the Fathers â—n suspition seing especially before their â—yes what a reuolution had beene made â— little before in their owne country by a Bonzo of Ozaca who vnder colour of â—efending certaine Sectes had troubled molested both Taycosama Nobunanga and al the princes of Iapon Many of these reasons were alledged by Taycosama both â—n the yeare 1587. when he first banished the Fathers as also when he renowed the persecution in the yeare 1596. wherein he made exceeding hauocke among the Christians For although he were moued thereunto principally by reason of the desire he had to haue taken the great Spanish galeon called S. Philip which passed by that way vnto Noua Espana from the Philipines yet was he also not a little prouoked by the foolish wordes of a certaine Pilot who being asked how the Spaniardes had gained so many kingdomes he answered that they went first to traffique into them and that if therein they eyther receyued iniury of any or were not wel vsed or not receiued by the people of the coÌ„try that then they made warre against them and ouercomming them tooke possession of their kingdom and estats And being asked if they did not also for that cause send religious men before them he answered yes the which although it were most false and fabulous yet did Taycosama take it as a sufficient occasion to rayse a cruell persecution against al the Christians of Iapone 7. This suspition was confirmed in them yea much increased by certeine Englishmen and Hollanders who in the time of this Xogun do not onely traffique but also some of them reside and dwel within Iapone for they partly through the hare they haue and beare to religious men and Catholikes and partly for feare least the Spaniardes should be a meanes to hinder their traffique thither haue made many malicious and most vile reportes euen the very worst they could imagine or inuent both of the one and other As for example that the religious men are dangerous persons both wicked and rebellious that they do not preach Christs true Religion but onely their owne fancies imaginations and that for that cause they haue beene oft times banished by Christian princes in Europe out of their kingdomes and dominions that the Spaniardes haue no other end nor intention in comming thither but onely to bereaue them of their kingdom and gouerment alledging to that purpose and as it were in proofe thereof many particuler examples to make some shew of truth 8. That they were the authors of these false reportes came to be knowne from the Xogun himselfe who one day in speach vsed these wordes That if the Kinges and Princes of Europe do banish the Fathers out of their countries I shall do them no iniury to send them out of mine These and such like malitious rumors and reportes were in themselues sufficient to haue beene causes of greater harmes and mischeifes then they were for a longe time had not Almighty God in a maner bound and held the Gentiles handes who with the desire of continuinge traffique with the Spaniardes and Portugalls eyther would not heare or when they heard would neuer giue credit vnto such wicked and malitious vntruthes 9. The Diuell perceiuing this and knowinge well how that by occasion of the traffique from the Indies and Macan Christian religion found first entrance into Iapone and how by meanes thereof it hath hitherto also beene there conserued and that if it should cease religion could not probably be of longe continuance there he did therefore his vtmost endeauour to hinder it and for that cause it is most likely that first of all he moued the Heretikes to go thither to the end that by their false reportes they might bring into discredit with the Gentiles the Catholike religion and offer to bring them the same merchandise that the Spaniardes and Portugals haue done hitherto Secondly that the Xogun through the false informations of a Gouernor called Safioyedono and other his adherentes should most iniustly commaund that the ship of traffique of Macan should be set vpon and taken most iniuriously the which in the yeare 1610. by that occasioÌ„ was set on fire and burnt to the domage of diuers Christians and little lesse in all then a million of losse 10. And finally that some Iaponians did wrongfully take and vsurpe at the same time almost all the goodes of the ship called S. Frauncis of the Philippines which did ariue at the port towne of Quanto where they offered so many and so grosse iniuries vnto the Spaniardes and Portugals as were scarce to be endured and matters came thereby to that passe that it was thought it would haue been an occasion of the total ruine and destruction of all the Christianity of Iapone had it not pleased Almighty God by the good endeauours diligence and intercession of some freinds and especially of Don Iohn Arimadono who at that time was in great fauour with the Xogun to haue pacified matters and so calmed the tempest that was then rising against them Of the beginning of the Persecution in the Prouince of Arima CHAP. II. DON Iohn Arimadono aforesaid was Lord and Prince of all the Prouince of Arima He was an Auncient Christian a great benefactor and as it were the very prop and piller of the whole Church of Iapone as well for that he had caused the conuersion of all his subiectes to the Christian faith by meanes of the Fathers of the Society whome he alwaies
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
in the sackes was so great that most of them or all did fall sicke therof 15. In Ozaca was the same affliction and persecution as in Meaco and the constancy of the Christians there no lesse then in the other place Those that went abroad about any busines left at home in writing how they were Christians that if there were any torments to be inflicted for being so they would returne presently to suffer them Others that were abroad when the newes was told them of the persecution left presently their businesse for the same end Some young youthes were most cruelly whipped by their parentes for being Christians and shut vp without any meate at all for a long tyme. Then arose a report that vpon a certaine day at such an houre the Christians should be put to death in such a market place Whereupon diuers of them did begin to giue all that they had vnto the poore and vpon the day appointed before the hour came there were more then three hundred come and expected in the place and many more there would haue beene had they not beene then by force deteyned by their freindes and kinsfolkes Fifty and eight were put in sacks in the manner afore rehearsed so carried through the streetes vnto a great bridge vpon the riuer where they were left fast bouÌ„d and diuers persons appointed to keepe them the rest were beaten away with cudgells yet as they went they did not cease to make publike profession of their fayth saying We are Christians 16. Amongst those that were put in sackes there were some Gentlemen of good worth who had thrust themselues into the thronge among the common people because they would not be fauoured nor exempted and a Nephew of the chiefe Lord of the Kingdome of Aua whose name was Iohn Xirey mon and his wife Magdalen no lesse noble then he she being then very great with child haâ—ing been banished a yeare and a halfe before thither for then fayth were both of them there also in the market place among the other Christians 17. That very night certaine Gentills came and asked that those that were put in sackes might be giuen vnto them and that they would be their suerties but the Christians refused their courtesy because it might be thereupon suspected that they had yealded to something that they ought not to haue done at length they let go the ordinary people and put 24. of the better sort into diuers prisons 18. In a towne neere vnto Ozaca the Gentills did take a Christian and because he would not deny his fayth they first pulled of all his clothes bound him to a piller and for two dayes together they burned him by little and little with dry reedes and straw the which they vse insteed of torches so that he could not dy of it because they would not do him the fauour to make him dye for Christ as he desired and being not able to ouercome him with all they could do to him they banished him together with other of his kinred that were Christians 19. The fury of this persecution did endure for ten daies space and at the end thereof there came from the Court letters in which the Xogun did declare Sangamidono for a Traytor and comanded that he should imediatly be banished into the Kingdome of Omi and that he spared his life in regard he had beene his Captayne so long tyme. And this was the reward of all his malice against the Christians And it was afterwards proued that that very day in which he pulled downe the Churches that very day was his Castle of Ondauara seized on all his landes and liuinges which were very great confiscated The Gentills themselues some of them did note how soone he was punished for his cruelty For conclusion of this Chapter I thinke it will not be amisse to relate a witty and pleasant prognostication which as they say was made in Meaco at this tyme by a Gentill one of their Southsayers For he casting a figure vpon this manner of proceeding neuer seene before of putting the Christians into sackes said these words The sackes be of Rice Rice is a seed that multiplyeth very much asigne that though they presse the Christian neuer so much they will greatly multiply The Gentills made a lest at it but some Christians thought that perhaps there was a greater mystery therin then was imagined Of some in Meaco Ozaca and Fuximi that were banished for Christian religion and others imprisoned CHAP. VII THE Christians of Meaco and Ozaca remayned prisoners a moneth But how great their valour courage and deuption was therein may well be gathered out of a letter which one of them wrote vnto a Father of the Society in this forme Vpon the eight day of this Moone they brought me vnto this prison with my wife and three Children I beseech you remember me in your holy Sacrifices and obteyne for me by your prayers of Almighty God perseuerance We are not vnmindful of those good consideratioÌ„s which you taught vs and although we be miserable sinners yet we do our endeauour euery day to communicate spiritually remembring our selues of the holy Sacrifice of the Masse We do also giue thankes dayly vnto Almighty God for his exceeding benefitts We feare no persecution nor esteeme our liues in any thing at all and this strength which we find and feele within our selue we acknowledge it for Gods fauour and the fruit of your care in teaching vs and we giue you thanâ—kes for all I vnderstand that all our companions stand very stedfast in their fayth of the which we are exceeding glad we are not forgetfull of them neyther day nor night And so once more desiring you would comend vs to Almighty God and giue vs your blessing I end 2. After this came the Xoguns sentence in which he comanded that all the prisoners with their wiues and Children should be banished to Taugaru which is at the end of al Iapone a very cold Countrey ouer against Tartaria and scarce inhabited and that those Gentlewomen which liued all together in one house in Meaco should be sent with other seauen or eight to Nangasaqui to be banished from thence out of Iapone and that those whose names were blotted out of the Catalogue should be compelled to follow some of the Sectes of Iapone There were ioyned together from Meaco and Ozaca vpon the 13. of Aprill threescore and thirteene who were deliuered vnto two Captaines to be carried into banishment but they seeing them to be so many and that some of them were knowne to be worthy and noble Captaines were afraid to take the charge of them so long away and therefore they intreated Itacuradono that eyther he would comand irons and fetters to be put vpon them or els some marke with fire to be made in their for heades wherby they might be knowne and taken againe in case they fled away from them Itacuradono laughing at them said It
banishmēt of Don Iusto Tacayama and of other Gentlemen of Focoru of the Christians of Firoxima CHAP. VIII SOME fiue or six dayes iourney Northward from Meaco doe stand the Kingdomes of Canga Noto and Yetehu the prince whereof Figeuaono was very much affected to the Chistian religion and vsed the Fathers with great respect and curtesy 2. He had in his Kingdome diuers noble Christians Captaines and in particuler Don Iusto Tacayama Minaminobo whose memory is famous in the histories of the Society of Iesus of the East Indies and Iapone and Nayto Don Iohn Toruan who was Lord of almost al the Kingdome of Tamha and Nayto Don Thomas Vacmodono his sonne and Oquinada Thomas Quicuan a principall Gentleman of Bigen Don Iusto had alwaies with him some Father of the Society and a Brother and others of the Seminary that was in the Citty of Canazoua 3. When the newes of the persecution came first into those partes Don Iusto did determine to keepe the Father secretly to the end he might help the Christians there in case they came to dye for their fayth as all did hope and desire they should But presently there came a comand from the Xogun that the Father and those that were with him should be carried by officers vnto Nangasaqui and so it was of necessity put in execution but before his departure so great was the concourse of the Christians to confesse themselues to receaue the Blessed Sacrament and to take their leaues of him that the Church was scarce euer empty eyther day or night Three dayes after his departure together with the rest of his company Figendono did by order from the Xogun comand though much against his will that Don Iusto Don Iohn and Don Thomas with their Wiues Children and Grandchildren should be caried to Meaco and deliuered to Itacuradono and that all their seruantes should be banished if they did not leaue to be Christians Great was the assault that was giuen them there to accommodate themselues vnto the tyme least otherwise they should vndoe themselues and vtterly ruinate their Families which were of so great name fame and nobility But they as men experienced in such like Combats hauing lost before at other tymes and ventured for their fayth more then they could do now were nothing moued therwith saying that to honest men and such as know what it is to be Christians no man ought to mention any such matter no not in way of iest or merriment 4. One only day was giuen them to prepare themselues towards their iourney and so leauing their landes liuings wealth weapons howses and estates without any more then their only apparell on their backes and some thinges necessary for the way they tooke their iorney to Canozaua vpon the 15. day of February So Don Iusto like another Abraham left his Country togeather with his wife Iusta and fiue Grandchildren the eldest whereof was 16. yeares old and the yongest 8. and his daughter who was married vnto the sonne and heire of the Gouernour of those three kingdomes a man worth forty thousand ducats by the yeare This Lady for diuers reasons and principally because she desired to dy in this occasion with her Father went with him her husband being very willing therewith He was also a Christian and desired much to haue accompanied his Father-in-law but for iust occasions he would not permit him And so hauing made a generall confession of all his life with a Father of the Society before his departure he remained there expecting what would be the euent of these troubles with intentiō if God gaue him life to send after for his wife and both of them to dy togeather for the faith of Christ 5. When they went out of the Citty the Gentills did feare there would haue beene made some vprore by reason Don Iusto had so many seruantes freindes and wellwillers there and that all the world saw euidētly the manifest wrong and iniustice that was done to him and the rest and therefore they did arme themselues to preuent whatsoeuer might happen But he sent them word they needed not to feare saying That now he was not to fight with weapons as at other tymes they had seene him do but with patience and humility as the Law of God doth teach Many people did accompany them a little on their way some weeping to see such men that were a little before so rich and so esteemed in the Kingdome to go now out of it in banishment in pouerty and with officers to guard them not hauing done the least offence or committed any fault at all Others admyring to see such courage and constancy in them sayd Doubtlesse the Christian religion must needes be very good seeing that men of so good Iudgment vnderstanding as these be so wise noble and valiant do for it so little esteeme and so lightly regard their liues make so smal account of their goods honors estates 6. At the end of the first daies iorney it was told them that some were comming towards them with order to put them all to death the which when they heard with great ioy and gladnes they al setled themselues to their prayers without making the least signe of sadnes or shew of resistance in the world but rather when afterwards they vnderstood it was a false all-arme they were very sorry and grieued that it proued not so as it was reported 7. After ten daies iourney they arriued at Sacamoto three leagues from Meaco hauing endured much misery in the way passing ouer many high hills craggy mountaines full of snow which they could not go ouer but on foot and Don Iusto being so old as he was sicke withall was yet still the first ammating so much the rest that euen the children and yong damsells which neuer before knew what hardnes meant went with as great contentement ouer those mountaines dabling in the wet and trampling in the snow as if they had beene walking in stately Pallaces and pleasant galleries 8. Itacuradono vnderstood of their comming and fearing that if they should come into the Citty the Christians thereof would bee to much ēcouraged he wrote vnto the two Captaines that garded them that they should stay in Sacamoto vntill they had further order frō the Xogun It seemed vnto Don Iusto that their sentēce would be one of these three thinges eyther that they should be put to death there or els carried to Yendo Suruga and there made an end of with torments and disgrace or finally banished vnto diuers Kingdomes that so being separated one from the other they would assault them euery one by themselues to make them leaue their fayth telling them that the rest had conformed themselues and condescended to their will And this last he feared most of all by reason of the children and women that were among them least they therby might be circumuented for that cause he did preuent them with instructions bidding
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
being shorter and the ships much better then that which went vnto the Philipines which being but an old vessell not well prouided and so loaden with passengers that they could scarce stand one by another was therefore much feared would miscary by the way And this feare was much augmented by meanes of two shipps of Hollanders which being in Firando meant to haue set out after them and taken them the which infallibly they would haue done had not the Lord of that Citty though a Gentil hindred them The Fathers of the Society did not thinke to haue sent more then eight or ten vnto the Philippines and scarce had they taken roome for so many in the ship and therfore when afterwardes it fell out to be precisely necessary that eight and thirty should go therein they were so straightned and pestered that therewithall by reason of other incommodities there dyed two of the Fathers and two of the brethren two of them whilest they were at sea and the other two imediatly after their comming to land 3. Fa. Antony Francis de Critant was the first of them that dyed at sea a man of threescore and eight years old whereof he had spent thirty in Iapone with great example of sanctity holines of life and zeale of soules He was Minister of the Colledge of Nangasaqui and tooke such paines at the tyme of their departure thence that with very wearines and the foresaid striatnes without any other infirmity he dyed and because he was of notorious vertue and dyed in banishment for the fayth of Christ he was reuerenced of all the religious men that went in the ship as a worthy Confessor of Christ He dyed within sight of land and therefore the Captaine of the ship with diuers of the religious persons carried his body vnto an Hermitage by the shore side from whence afterward it was conueyed to the Citty Colledge of Manilla where within a few dayes they arriued after a monethes nauigation wherein they had had much foule weather and diuers cruell stormes 4. Before I relate the māner of inter taynment which was made in Manilla to Don Iusto Don Iohn and their Company it will not be amisse to shew briefly who they where and set downe some part of that which they did and suffered for the fayth of Christ and for his holy Church This Don Iusto was borne in the Kingdome of Tzunocuni not far off from the Citty of Meaco his Fathers name was Darius Findadono his Mothers Mary he was of the noble and auncient house and linage of Tacayama which doth signify a High mountayne and it agreed well vnto them for both the Father and the Sonne were men of great vertue excellent example and singuler defenders of all the Christianity of Cami a great part of the Country so called Findadono Don Iusto his Father was alwaies held and esteemed for a very worthy Captaine and exceeding wise much giuen whilest he was a Gentil to the study of the Iapoman Sectes and superstitious worship of their Idolles from which he was brought by this meanes 5. Father Gaspar Vilela and one Laurence a Brother of the Society had preached the Christian fayth in Meaco for the space of siue or six yeares with such opposition of the Bonzi and Gentills that the fruit of their labours was but very small many tymes they went about to haue killed them or banished them holding and reputing them as barbarous ignorant persons as enomies of the Caymies Fotoques of the peace and quiet of the Kingdome At the petition of the Bonzi the examination of their cause was committed vnto two Gentlemen very earnest in the superstitions of the Gentills who one day meaning to make a mockery of a certaine Christian aked him certaine questions about the Christian fayth He at the first modestly excused himselfe alleadging his ignorance as being no scholler and a simple man but afterwardes he answered the best he could They vrged him with difficultyes more and more and he so well behaued himselfe in answering that their iesting and mockery turned to good earnest in the end for that they seeing themselues conuinced with the reasons which he did alledge desired him in any case he would bring them a preacher because they meant purposely to heareal that could be said It was feared that this was only a trappe layd the better thereby to take the Father yet did he send Brother Laurence aforsaid vnto thē who through the help grace of God did so worke with thē that when the Father himselfe came vnto them as he did soone after he found wolues turned into lambes and the men wholy changed from that they were before so that after they were instructed sufficiently he did baptize them and diuers other who were moued by their example and by that meanes the storme for that tyme did cease to the great griefe and discredit of the Bonzi 6. There was great speach in the Court of the strange mutation of these two Gentlemen and Findadono among the rest did vse to iest at them very much it seeming to him an easy thing to conuince the Brother in fauour of their Sectes Inquiring therefore where he was he went vnto him heard his Sermons argued questioned disputed with him diuers tymes but such was the light and euidence of the truth of the Catholique religion that he found himselfe though meruailing at himselfe wholly conuinced therewith and so was not only himselfe baptized but carrying the Father to his Castle of Saua he caused him also to instruct and baptize his wife Children and kinred and some 100. Gentlemen of his house He desired his owne name should be Darius his wife 's Mary and his eldest sonne Iustus who was then 15. yeares old this happened the yeare 1565. in which yeare also was conuerted and baptized Don Iohn Naytodono of fourteene yeares of age Lord of almost all the Kingdome of Tamba a young Gentlemen of great expectation By Darius his meanes and example he was moued to be a Christian and was companion then vnto Don Iustus in baptisme as he was now in banishment 7. This therefore may be the first comendation of these two noble souldiers of Christ to haue perseuered so firme and constant so many yeares in the fayth they once receaued against all the power of the deuill neyther being moued with the comand of three most potent Emperours Nobunanga Taycesama and the Xogun that now reigneth nor mollified with the continuall perswasions and example of the Princes Lords and noble Men of Iapone nor terrified with persecutions losses of their estates liuinges goods and honor nor with the continuall dangers of their liues to do any thinge in preiudice of the profession of their faith nor which is yet more carried away with the stronge streame of licentious life which in that country is of mighty force all liberty in that kind being granted to men of their yeares and quality to do any thinge
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
dye for Christ Don Iusto hauing intelligence of their miseries and afflictions delt with Figendono who knew them very well to send for them and giue them entertainement Almighty God so disposing it to the end that as they had beene companions in their fayth in baptisme zeale and examplar life so they should also be in banishment which is a kind of prolonged martyrdome Of their receauing at Manilla and of the death of Don Iusto CHAP. XVII THIS was their estate when the third and last tempest was raysed against them as I mentioned in the VIII Chapter wherein they were by the Xoguns order sent to Nangasaqui there they liued with meruailous example vntill the end of October spending their tyme in pyous actions and workes of Charity Don Thomas and others made the spirituall exercise there Don Iohn could not by reason of his sicknesse with such deuotion as they seemed rather religious persons then such as they were After Don Iusto his death there was found a paper written with his hand of the good motions heauenly comfortes consolations which God had bestowed vpon him at diuers times At his being in Nangasaqui diuers Gentill Lordes did send to visit him desiring to deale with the Xogun to send for him to the Court and Fideyori Taycosamaes Sonne desired much to haue him for his Captaine Generall of Ozaca but he made small account of all these offers saying he would not change his banishment for all the world It is certaine that before he tooke shipping he kwew he should dy very soone so that in the 150 dayes which passed betwixt the sentence of his banishment and the tyme of his taking shippe he alwaies was expecting death and that with such quietnes and ioy as if he had beene then in his chiefe prosperity in so much that Yetchuydom Lord of the Kingdome of Bugen his great freind hauing vnderstood thereof although he were a Gentil sayd Yea marry Sir with this Don Iusto doth seale 〈◊〉 the rest of his worthy deedes and excellent exploites and if he had not done so he should haue disgraced himselfe and obscured them 2. Their Iorney by sea was not 〈◊〉 little troublesome vnto them they neuer hauing beene acquainted with Sea voyages before and carrying with them besydes so many women and Children But letting this passe as soone as in Manilla notice was giuen of their arriuall there was a generall ioy in all desiring to giue them all intertainement possible and in particuler the Gouernour thereof Don Iohn de Silua who had heard much of Don Iusto sent a Galley well appointed and therein some persons of account to giue him the welcome and to offer him all courtesy The wynd being contrary it was three or foure daies ere they could come to land When they landed all the great Artillery was shot off to welcome them and all the whole Citty and the religious persons thereof went vnto the Sea shoare the meet and receiue them as holy Confessors of Christ accōpanying them vnto the Pallace where the Gouernour and Iudges did imbrace them with all kindnes congratulating their comming thither and the courage they had shewed in suffering so much for their fayth as they had done offering vnto them both in their owne behalfes and in the kinges whatsoeuer should be necessary or conuenient for them Don Iusto in most courteous manner gaue them thankes for the great fauour and honor they had done to them they being altogether vnworthy thereof as not hauing beene so happy to giue their liues for Christ and so taking their leaues of them they were accompanied by the Cittizens vnto the Colledg of the Society of Iesus passing in the way by the great Church and by the Monastery of S. Augustine at the intreaty of the Clergy and Religious persons who came out of their gats to receiue them with musicke and solemnity The like was done the day following by the Fathers of the orders of S. Dominicke and S. Francis all kind of persons desiring to shew their forwardnes in honoring and entertayning them 3. Don Iusto liued only fourty dayes after his arriuall at Manilla and in that tyme he was often visited by the Gouernour by the Archbishop by the Religious men and all the principall persons of the Citty all of them conceiuing a great loue and affection towardes him and making no lesse esteeme of him then his worthinesse deserued But he taking small delight in any thing of this world desired nothing so much as a house a part where freed from visitation and complementes he might without distraction attend to the chiefe busines of his soule saying he feared very much least God would pay him in this life for that small seruice some did imagine he had done him It seemeth that Almighty God did meane to proue this his worthy souldier as he did his seruant Iob and that he would honor him both in life death in signe of the great crowne he would giue him in heauen for his great courage and constancy in his fayth For that eyther through the chang of ayre clymates or differences of meates or through the incomodities he had endured in his banishment and nauigation very contrary both to his nature yeares and complexion he fell sicke of a continuall feuer accompanied with a bloudy flux the which in small tyme brought him to his end 4. He knew presently that this disease was mortall and so he began to prepare himselfe for death and sayd vnto his Confessour Father I perceaue that I growe towardes my end although I make no shew of it because of not discomforting my family I am very well content and comforted therewithall it being Gods holy will and pleasure especially among so many religious persons and in so Christian a country as this is I pray you render many thanks in my behalfe vnto the Lord Gouernour the Archbishop Iudges Religious men and al the rest for the courtesy fauour and honor they haue done me As for my Wife Daughter Grandchildren take no care for I take none at all they and I am banished for Christes cause I do much esteeme the loue they haue alwaies borne me and that they would accompany me hither I hope that Almighty God for whose sake they are now in a strang country will be a true Father vnto them and so they shall haue no want of me He made a Testament such another as holy Tobias did comending vnto them perseuerance in their fayth and obedience vnto the Fathers and that if any of them did not well the rest should aduise and counsaile them and tell the Fathers of them and if they did not obey they should be depriued of their inheritance and of the name of his house Family This done he receaued the holy Sacramentes with great deuotion and after he was annealed he said often tymes I desire now to go to enioy my Lord and Sauiour and so he gaue his soule vnto his Creator about