Within a few dayes after his Lord asked him if he were a Christian because it had beene tould him that now he was none the page answered My Lord I am a Christian as you know and haue beene all wayes from a chyld and for all the world I will not leaue to be so I do desire to serue your Lordship in all you shall command me but to deny Christ that way not be and if for this cause your Lordship will cut of my head heere I offer it very willingly and with that he did vncouer his necke All that were present thought assuredly his Lord would haue cut of his head for that in such occasions many tymes he is not Mayster of himselfe but yet at that time he did bridle his passion praysed his pages resolutiō who by that meanes remayned with victory ouer the Diuell and his other enemies and was in more fauour with his Lord and more esteemed of then before Of the Christians of Bungo and of foure therin that gaue their liues for the fayth of Christ. CHAP. IX CHRISTIAN relion did florish very much in the Kingdome of Bungo in the tyme of King Francis both in the number of many noble Christians and also in the many Churches which the Society of Iesus had there But after his godly death his sonne Yoximune being banished by Taycosama all that noble company was dispersed into dyuers places although they perseuering in their fayth were occasion that others where they were did the same The Society in this Kingdome had three Residences in Facata Notzu and Xinga whither the Christians of other places did resort These also tasted of the same cup that those of other places did the Fathers being banished and their Churches ouerthrowne But before they went many came to confesse themselues from many leagnes off and to aske aduise concerning their soules busines diuers there were also although there wanted not some that were not so constant that notwithstanding all threats and intreaties remayned very strong and many thinges there happened of no small edification and worthy to be remembred 2. The Officers ordayned that seauen persons two men with their wiues and three Children should be carried to their publique shame through the streets round about the Castle the space of a league almost And one of them called Benet went all the way disoiplining himselfe and at the going vp of a steepy hill he said to another Christian O how wearisome would this affliction be if we did suffer it for our owne willes or for worldly respectes But our B. Sauiour for whose sake we vndergoe it doth make that we fcele it not To him be giuen infinite thankes for his mercy shewed vs heerin 3. There was made neere the way side a little yard or court and after their passing through the streetes they were put therein and then sackes and cordes and all other thinges being ready prepared they were put into them and bound therein as those of Meaco before had beene and so cast one vpon another and Benet put vnder them all And with a thicke cane in which he had vsed to keep holy water they did bynd and presse his hands so hard before his brest that for a whole day and a night in which they held him in that fashion it was a most cruell torment vnto him he was so much weakned therewith that the officers for feare he should haue dyed carried him he being not able to go himselfe to the house of a certaine Christian where when they had vnloosed him they began to perswade him to leaue his fayth and because he would not they carried him backe againe to the place from whence they had brought him bound and tyed him as he was before and there he remayned in that manner till the next day and then seeing that he was ready to giue vp the Ghost they carried him againe to the same house as before where he calling vpon the holy name of Iesus gaue vp his happy soule into our B. Sauiours hands the 7. of April 1614. And because the Christians should not reuerence his holy body they drew and dragged it to the riuer side there burned it and cast the ashes into the water But a Christian making as though he fished tooke out some of his bones that were not consumed with the fire caried them to Nangasaqui where the Fathers of the Society that had connerted and baptized him did bury them with all reuerence and decency conuenient 4. This Benet was borne in the Kingdome of Izuno in his youth he had been a Bonzo and liuing in Don Iusto his Country he was conuerted to the fayth of Christ together with his Mayster and diuers of his Schoolefellowes his wife children and companions remayning so constant that the officers seeing that in all that tyme and withall their tormentes they could not ouercome them they let them loose and cast them out of the country and so they went to Nangasaqui 5. At the same tyme three other Christians called Clement Michael and Linus the two last being sonnes to the former all substantiall men were much vrged that they should leaue their fayth and not preuayling with them the officers let them alone but soone after there came order from the Court from Inabadono Lord of that towne that in any case they should compell the Christians to fulfill the Xoguns comand whereupon Clement gaue a note vnder his hand vnto the Officers that he and his sonnes wholy renounced Christianity His sonnes when they vnderstood thereof were much afflicted and went imediatly vnto the Gouernour saying That they were Christians and that the note made by their Father was altogether without their consentes and that if he would giue them leaue to liue as Christians they would not make any exterior demonstration of it but if not that then they were there ready to suffer any torments yea and death also for their fayth The Gouernour answered that he had sworne neyther to fauour nor to dissemble in any sort with the Christians yet for all that he would take counsaile and aduise in this busines 6. Not longe after the Officers came armed to their howse and tooke them al three and Maxentia Michaels wife also and his two children and they carried them al to the Castle and there put thē in prison euery one by thēselues alone sparated from the rest thinking thereby the more easily to conquer thē make yeald but all in vaine for they could not ouercome any of them no not euen the little Children Linus Maxentia her sonne Peter were put in sackes and there being peeces of sharp pricking strawes left or put in the sackes as it seemeth to torment them the more one present would haue shaked them out of that sacke in which Maxentia was to be bound but she would not permit him saying That that torment was but very small and that she wished she had many bodies and liues to giue for her God
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
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
of the Martyrdome of those that then were to dy First of all there went many of them before by six and six in a ranke then came the Martyrs the handes of the men being fast bound behind them the womens loose The little Iames intreated very hard that they would tye his hāds as they did the rest and scarce could they quiet him with telling him that there was neuer a cord to tye them withall They went one by one betwixt the Stewardes or Prefectes of the Confraternity with lighed candles in their hands in signification of the light of faith in their minds and burning loue of God in their hartes and after them a whole army of Christians singing aloud the Letanies of our Blessed Lady A vertuous man one of those that went in the company did offer to take vp Iames the little boy and to carry him in his armes but he humbly refusing his courtesy sayd I pray you let me go on foote for our Blessed Sauiour Iesus Christ I take it neyther went on horsbacke nor in a litter to be crucified and after this little labour I hope I shall haue certaine and eternall rest These wordes moued many that heard them vnto teares and made the good man take vp the holy Child by force and so he caried him vntil he came vnto the place of Martyrdome 18. Being come thither whilest the Officers were busy in binding them to the pillars of wood at the which they were to bee burned many came to take their leaues of them and to get some parcells of their garmentes to keep as Reliques In the meane while one of the Martyrs whose name was Leon Canyemō stood vp and spake aloud in this manner We be come hither good people to dye in the manner you see for the honor and glory of Almighty God and because we knowe there is no other meanes nor way vnto saluation but only by the holy Fayth of Iesus Christ and for it we ought not to make any reckoninge of this present life All you Christians that are come hither with so great feruour do knowe this well inough onely therefore we desire you for a farewell that you perseuer in the confession of this fayth without making any account in respect thereof of all that is in this world no nor of your very liues The rest which he speake could not be well heard After they were all bound to their pillars the Christians lifted vp aloft for the Martyrs and all the rest to looke and meditate vpon a very deuout picture of our Blessed Sauiour as he was bound to the pillar Then the souldiers putting fire vnto the wood and straw the Holy Martyrs in the middest therof withall deuotion called vpon the help and fauour of our Blessed Sauiour oftentymes to that end naming the most holy name of Iesus and al the Christians vpon their knees did sing the Creed the Pater noster Aue Maria and other praiers vntill the Martyrs had giuen their Holy Soules into the handes of God Iames the little Child when the ropes were burned with which he was bound vnto his pillar went treading vpō the Coales towardes his holy Mother without euer offering to go out of the fire as he might haue done As he went he sayd three tymes aloud Iesus Maria Iesus Maria and his Mother said vnto him looke vp my Child looke vp into heauen and so he did and then fell downe and dyed The Deuotion also of his holy sister the Virgin Magdalen was much noted of some and very worthily for when her handes were loosed the cordes wherewith they had beene bound being burned she tooke the hoate burning coales put them on her head for it is the custome of the Iaponians when they like any thing which is giuen them to put it on theyr heades in token that she did esteeme them as a Gatland of flowers and as pretious pearles wherewith being crowned and adorned she desired and meant to meet her heauenly spouse whome she loued aboue all other thinges and therewithall she gaue her soule into his holy handes Leon Canyemon making the signe of the Crosse gaue vp the Ghost and all of them made happy endes their soules being as it seemed more inflamed with the fire of the loue of God then their bodies scorched with the heate of the materiall fire The Christians who from the begining as I sayd before were al vpon their knees in prayer seeing that the holy Martyrs were now all dead reuerenced their holy ashes and without regard of the officers leaped into the fire tooke out thereof the Blessed bodies although therby some of them receaued no small hurt and domage by the fire A man of worth got the handes of the holy Virgin Martyr Magdalen and the Christians of Conzara got her body the other seauē were caried in Coffins to Nangasaqui and there deliuered to the Father Prouincial of the Society of Iesus and withall possible solemnity although not publique they were placed in their Church the Bishop of Iapon Don Luis Cerquyera being there present at that tyme and a little after the body of the holy Virgin Magdalen was brought thither also and laid with the rest So great was the deuotion of the Christians that they neyther left pillar nor coles that they did not take away for Reliques of them 23. The Lord Bishop made an authenticall information of al this history according to the custome of the Church and out of it was drawne that which is heere related A little after vpon the 29. of October another man named Thomas was put to death for the same cause He had beene banished eight yeares before out of the Kingdome of Fingo for the fayth of Christ at the present he had care of the Christians of a certaine town and he did it with such care diligence and fruit that many at his perswasion did confesse their fayth before the Iudges and for that cause Arimadono comaunded him to be put to death the which he endured very willingly and calling continually vpon the Blessed name of Iesus made an happy end How this last persecution of all did begin and of the causes thereof CHAP. V. MATTERS passing in the country of Arima in the manner before related there was all this while no change at all in the Citties of Meaco Fuximi and Ozaca nor in the Kingdome of Canga Noto of Bungo Fixen nor in Aqui a Citty of Firoxima nor in Nangasaqui and diuers other townes nor in the Ilandes of Xiqui and Cozura The Churches there stood open vnto all and Gods Word was freely preached therein although they were not without some feare and care to see what that tempest which threatned som greater storme to come would proue at length They celebrated in the yeare 1613. the Night of our Blessed Sauiour his Natiuity in all the places afore mentioned with great solemnity concourse and deuotion of the Christians And vpon the 27. of December begon in
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
and now euery night I do discipline my selfe for the sinne I then cōmitted I do desire you very earnestly you would hould me for a Christian and to signify the same to all that haue had notice of my fall The Gentill was much oftended to heare him speake in that manner as also the rest that were present saying that that which he desired could neither be granted nor permitted being contrary to the Xoguns comand To which he replying that at least they would let him haue his beades and pictures publiquely they being very angry thrust him out of the roome disgracfully with many threatning speaches But he to shew that he neither was affraid of them nor ashamed to be accounted a Christan went imediatly into the Kitchen of the house and taking vp a hoat burning Iron that was there he made therewith a great Crosse in his forehead burning his flesh exceedingly and so returning to the place where the Gentills were he said vnto thē My Maisters now that I haue made this sign of the holy Crosse in my forehead no man can doubt but that I am a Christian well may you giue me all the torments that you please for I hope in God since he hath giuen me strength to do this he will also giue me courage to suffer whatsoeuer else 23. The Gouernour afterward had notice of this action and determined to haue punished him seuerely for it but others disswaded him saying that with the example of Adam and of this man there would be many more that would offer themselues to martyrdome if he did deale any further therein Whereupon he dissembled the matter and the good Christian who remained marked for al his life did say that after he heard Adams words he could neuer be quiet in mind vntill he had made this Confessiō of his Fayth and with his example animated all the other Chistians to be constant and couragious 24. The Fathers of the Society were also banished out of the Country of Conzura although the Gouernour there was not so rigorous in his proceedings as in some other places for that he did not imediatly set vpon the Christians but after some tyme and that only to make a shew that he had some respect vnto the Xoguns order He commanded first of all six good Christians who had the care and custody of six Churches committed vnto them as also to animate the rest of the Christians in the Fathers absence to depart the Country then he banished eleuen or twelue ouer Christians that had beene banished out of other kingdomes for their fayth and were retyred thither to haue meanes to liue neere to the Church so that one with another there were banished out of that Country some two hundred and fifty Christians all very ioyfull and content to see themselues so often banished so tossed and turmoyled for the fayth of Christ 25. After this they gaue out that they would carry all the women that would not leaue to be Christians through all the townes naked to their publike shame the which did cause in them all great feare and trouble But one among the rest a woman of good estate did animate them all saying That it were not much for them to passe that shame for Christ seeing he had suffered the same for them and that she was ready and prepared to be carried so through all the townes and Citties of Iapone rather then once to offend Almighty God With this the rest were much encouraged and so they seeing the Gouernour comming a little after into the streetes with armed men all of them that could did go together to one place animating one another to dye for their Religion But the gentills meaning only to make a demonstration that they did obey the Xoguns Command and to haue some colour afterwardes to giue out that now there were no Christians in the Country they went only vnto some few poore persons that were without the towne perswading them to subscribe according to their pleasure they returned with great triumph publishing abroad that now all had left the profession of the Christian fayth Whereupon they cast downe the Churches and cut downe all the Crosses but the Christians set vp one again on a mountaine not farr of from the towne whither they went to pray at sundry tymes and do their disciplines The like happened to the Christians of Oyano which is another Iland neere adioyning thereto some of them being very much abused others banished for their fayth Of that which passed in other places And of the glorious death of Minalius in Fucofoti CHAP. XIII HAVINGE related that which happened in other Kingdomes it remayneth now that we speak a little of such thinges as passed at this tyme in the Citty of Nangasaqui and in other townes neere adioyning thereto The Fathers of the Society had fiue or six Houses in the Kingdome of Fixen besides those which they had in Nangasaqui and besides diuers other Chappell 's which they often visited The first was in Isafay where the Lord or Prince although a Gentill being a freind vnto thē did desire to conserue the Churches and Christians in peace and quietnes yet for feare of the Xogun he comanded first that the Church of Isafay should be taken downe leauing the other houses standing as they were and that the Churches of the villages should be so disguised that they should not seeme to be that which they were yet he permitted a Father to come and visit the Christians secretly A little after this he made a Proclamation in which he did command that all should leaue to be Christians as the Xogun had ordained but yet vnder hand he gaue order that in the executiō no rigour should be vsed although some Noble men his subiectes moued eyther with hatred towards the Christian faith or with that they saw practised in other places did very much persecute their seruantes who thereby manifested their Constancy and defire to dy for their Religion some of them suffering banishment and loosing therby al that which they had others being ready to do the same were permitted for a tyme and winked at 2. The Fathers had another howse in Fudoyama from whence they did vse to visit part of the estate of Omura and other Territories thereabout The Bonzi of Omura did make earnest suite vnto the Prince that he would compell his subiectes to imbrace their sect and leaue the faith of Christ but he made answere vnto them that for religiō sake he would not depriue himselfe of his ancient subiectes telling them moreouer that if they were so certaine that their sect was good and true they should conuince the Christians with their reasons and not compell them by force Yet notwithstanding to giue them some content he made a law that whosoeuer did receaue any of the Fathers into his house should incurre the forfeyture of a certaine some of money but they for all that neyther left to intertaine them nor yet to seeke and
vertue to help towardes the conuersion of their Country and almost as many more of good parter and sufficiency which did helpe to the same end were dispersed in diuers of the Fathers howses and Residences The most of these by reasō of the necessity want whereunto they were brought by the persecution they were forced to dismisse and some of those of the Seminary they left behind with persons of trust confidence because it was not possible to carry them all with them All the Fathers did desire to remayne had and disguised in Iapone to help the Christians and be partakers of their sufferinges but it could not be by reason of the strict order that was taken against their stay and the extreme difficulty in fynding meanes to keep them secret 6. The secular Priests and the other religious persons consulted the matter amongst themselues and as many of them remayned as could conueniently and Father Prouinciall of the Society did send of his subiectes with all secrecy into diuers places 18. Fathers and with them nine brethren and some Seminaristes who with more security might visit the Christians in the Fathers names then they could themselues Others of the Fathers should haue retourned as soone as the were out of the hauen so remayned but it could not possibly be effectuated by reason of the many spyes and others that were set to watch of purpose to hinder their designement therein 7. For all those persons that were to go into banishment there were but three shippes and those little ones and very ill prouided Vpon Saturday being the 25. of October Safioye sent word comanding them that vpon the 27. in any case they should imbarke themselues and if those shipps were not ready then they should all go vnto Fucunda which is another port towne thereby They had already taken all the pictures out of the Churches and after they had comunicated al that were desirous to receiue the B. Sacrament consummated that which did remayne thereof they made their last Sermons vnto the Christians whome they were to leaue behind them there how they should behaue themselues in the confessiō of their faith encouraging them to constancy with assurance that by the grace of God that tempest would quietly cease and could not long endure The bodies of diuers holy Martyrs that had beene buried in their Churches they tooke vo secretly layd them in diuers places where they might remayne secure and be kept with reuerent respect vntill some better tyme. The same they did with the bodies of diuers of the Fathers and brethren there buried who had with great cure zeale laboured in the cultiuating that parcell of Christes vineyard because they should not be abused and profaned by the Gentills enemies of Christs true religion Finallie these thinges being al concluded vpon the 27. of October in the yeare 1614. the Gentills tooke possession of all their Churches The greater part of the religious men and the rest that were appointed to banishement were carried to Fucunda and there put in little Cottages of fishermen and kept by Officers that watched them both by sea and lande Others togeather with Father Prouinciall remayned in a place neere Nangasaqui fiue or sixe daies vntill such tyme as the shipps were all prepared 8. And in this place dyed Father Iames Mesquita a man of great vertue wisdome and industry in the conuersion of the Gentills of that country of Iapone where he had liued well nigh fourty yeares He came from thence into Europe diuers yeares ago for tutor and conductor of those tower Gentlemē that came in the name of the Christian Princes of Bungo Arima and Omura to kisse Pope Gregorie the 13. his feet and King Philip the second his hands and after that so long iorney he spent many yeares in the conuersion and instruction of the people of those countries of whome he was exceedingly beloued His sicknes was occasioned as was thought by the griefe he tooke to see the present iniuries calamities of those poore afflicted Christians Meanes was made to Safioye that he might be carried into the Citty to be cured there but he would not permit it by any meanes and so being carried to a little straw cabbin of a poore Fisherman there he dyed with wounderous ioy and comfort of his soule vpon the first day of Nouember hauing suffered in his life tyme very much for the propagation of the fayth and glory of our blessed Sauiour 9. The Gentills soone after they had taken the Christians Churches into their handes with great contempt began to pull them downe and burne the wood therof as they had done in Meaco and Ozaca but this ioy did not endure long for that not long after there came newes that the Kingdome was all in an vprore by reason of a falling out betwixt the old Xogun Fideyori the sonne of Taycosama who was last Emperour as shall be shewed at the end of the second part of this Relation 10. Vpon the 7. 8. of Nouember did set to sayle the glorious fleet of Religious persons Iaponian Gentlemen sent in banishment for the fayth of Christ they went in this māner In one ship that went vnto the Philipine Ilandes there were the Fathers of S. Dominicke S. Frauncis S. Augustines Orders 8. Fathers of the Society 15. Brethren and 15. Seminaristes and with them Don Iusto and Don Iohn with their Families and other Gentlemen banished from Meaco In the other two which went for Macan a Port town of China there went more then threescor Fathers and Brethren of the Society and more then sifty Seminaristes And this was the successe of the persecution and banishment of the Fathers vntill the 8. of Nouember 1614. That which happened afterwardes shal be related in the second Part although it seemeth conuenient first in one or two Chapters more to ad to this a breife narration of the Heroicall actes and vertues of Don Iusto and of his arriuall at the Philippines Of the arriuall of the Fathers of the Society at Macan and Manilla and of the notable vertues of Don Iusto CHAP. XVI IT is not hard to coniecture in what affliction the poore Christians of Ipone remayned seeing thēselues now without Priestes and Pastours then Churches cast downe and burned and all the Country swarming with Souldiers not knowing what would be the end euent of so tempestuous a storme yet much more was the griefe of the Fathers who were by violence separated from their spirituall Children whome by the Ghospell of Christ Iesus they had begotten vnto God whome therefore they most entirely loued whose good they most earnestly desired This only cōforted them that they hoped to returne vnto them shortly disguised if they could not otherwise and also to see them with such courage to suffer for their fayth when they departed from them 2. The two ships that went for Macan ariued safely there within few dayes as both the way
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
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
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