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
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
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
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
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
vpon him or at least beene depriued of the more and better sort of them 12. One among the rest named Leon hauing shewed himselfe so constant that he was condemned to death therefore by Arimadono's speciall order because he vnderstood that a friend of his thinking to doe him a pleasure had counterfayted his hande and going to the Iudges therewith assured them therby that he had reuolted from his fayth he tooke foure witnesses with him went vnto the Iudges telling them he was a Christian and that the subscription which had beene shewed vnto them as his was not his but counterfayte and false The Iudges hauing heard him gaue order he should be sent immediatly into banishment His wife thinking that for this action of her husband both he and she should haue beene put to death put on the best apparell she had expecting therein the sentence and execution but as soone as she vnderstood that the punishment of death was changed into banishment leauing of her gay attire and her husband laying aside his weapons loosing all his wealth they departed from their house in poore apparell desirous to loose and leaue much more then they had done for our Blessed Sauiours sake 13. Arimadono at the beginning of the first moneth of the yeare 1613 went vnto the Court according to the custome of Iapone to visit the Xogun for that new yeare and being on the way his Iudges wrote vnto him of the great feruor of the Christians and how that euery day some came before them to make potestation of their fayth and therefore they desired him he would consider what they ought to do therein He answered that for a warning and example to the rest they should thrust out of Arima Don Iohn Tacry n who was his owne great Vncle a graue and aged Gentlemen of great esteeme and a father to the Christians taking from him the greatest part of his reuenewes And that they should depriue George Tefengi who was a very worthy Christian and had beene a famous Captaine about Meaco and banished also from the kingdome of Fingo lost his castle for his consciencesake of al his liuing banish him out of the country of Arima finally that they should put to death Thomas Onda Feibioye togeather with his brother mother and children 14. This Thomas was he that answered the Iudges so resolutly as we related in the end of the precedent Chapter and Arimadono because he was a man of notable courage and valour had giuen him once leaue to liue a Christian but not many monethes afterward he begun againe to intreate and vrge him very much that he would accommodate himselfe vnto the time assuring him that therein he should giue him great content Whereto he answered that neyther in honesty nor Christianity he could nor would shew himselfe disloyall vnto God but yet for all that he still persisted vrging him euen till a little before his departure towardes the Court and was much grieued to see he could not preuaile against his constant resolution the which Thomas wel perceyuing grew more carefull of himselfe and to be in better disposition for whatsoeuer might succeed he made a generall confession of all his life vnto the Father that went secretly and disguised amongst them of whome alwayes when he came to his house to celebrate the holy sacrifice of the masse he receiued the Sacramentes with particuler deuotion and all his discourse with him commonly was what a happy thing it was to giue ones life for the loue of God He vsually did much pennance and gaue himselfe to prayer grieuing oftentimes that he had lost so many good occasions to dye for Christes holy fayth and true religion 15. Vpon the 21. of Ianuary one of Arimadono his Gouernors sent for him to his house and another of them sent for his brother Matthias and there secretly they caused them to be slayne cutting of both their heades they calling at that time vpon our Blessed Sauiour with great deuotion and content commending their soules into his holy handes Thomas was one and forty yeares old when he was put to death and his brother Matthias was one and thirty both of them very well beloued of all sortes of people for their good nature and rare qualities but much more for their vertu and Christianity The Iudges sent word forthwith vnto their mother Martha of the death of her two somes signifying withall that she and her grandchildren must beare them company The which newes although to some it might seeme heauy yet did she receiue it with signes of great ioy and contentment and as though it had beene a message sent from heauen vnto her and giuing thankes to Almighty God to those that brought it her she sent immediatly for her two grandchildren whose names were Iustus and Iames the one of eleuen the other of nine yeares old Their mother Iusta was pardoned her life at the intreaty and intercession of some of her kinsfolkes although she nothing at all desired it it being to her worse then death not to dy in that occasion 16. When her children tooke their last leaue of her they spake these wordes vnto her God be with you deare Mother for we be sent for to accompany our Father vnto heauen both he and we will expect you there She kissing and blessing them gaue them great charge they should not be afraid of death nor shew any signe of feare or cowardize at all Then she and her good mother-in-law took their leaue of one another with many teares ech giuing the other good counsaile and aduise which being done the two little children with their good grand-mother were carried to a place by the sea side which was appointed for their executiō whither being come Iames the yonger of the two remembring the good counsaile that his mother had giuen him did himselfe vncouer his owne necke and layd downe his little head vpon the blocke in readines for the hangman to cut it of then deuoutly saying Iesus Maria three seuerall times the Executioner bereaued him of his life His brother Iustus with like constancy and more then manly fortitude did follow him Then their holy Grandmother Martha a graue matrone of three score yeares and one and the example of al that country of Arima glad to haue seene the Sacrifice of her sonnes and grandchildren for so good a cause deteyned her selfe a good while in her prayers and then giuing to some present certaine holy reliques which she had about her and to others her beades which she wore about her necke and some part also of her apparrell she desired them al very earnestly to pray for her to Almighty God and so falling againe to her prayers she had her head cut of by the same executioner that before had beheaded her two grandchildren Her head together with her bloud was carefully taken vp by the Christians that were there present notwithstanding the presence of the officers who eyther durst not or
could be wrought there was an expresse order made that al the Fathers in Iapone with al those that did belonge vnto them should be sent to Nangasaqui and there deliuered vnto their Superiors and vnto the Gouernors of the Citty that their Churches houses should be cast down 7. Vpon the 14 of the same moneth this order was notified vnto the Fathers of the Society of Meaco for that there was no other Church but theirs in that Citty and they were required to giue vp a Catalogue of the names of all the Fathers Brethren and Doxucos or Seminaristes as also of the seruantes they had to the end that none of them should remaine behind But because it was very necessary that some should stay secretly there for the helpe of the Christians of that Citty and of other townes and villages there about of eight Fathers they put only three in the Catalogue and of seauen Brethren other three and of 20. Seminaristes only six 8. Those three Fathers and their company were banished out of Meaco vpon the 21. of February and there was an infinite concourse of Gentills to see them for the Christians were not permitted by the officers to go some mocked at them others tooke compassion of them considering the innocency wherewith they had liued amongst them so many yeares When they were come into Fuximi they found the Fathers of the holy Order of S. Francis that did dwell there already put in baotes ready to depart and there they were all deliuered to a seruant of the Gouernor of Meaco that was appointed to carry them to Nangasaqui Downe the riuer they went and came to Ozaca before the breake of day and there were ioyned vnto them others of the Society and of S. Francis his order that did dwell in that Citty as also another Father with others of the Society that were brought from the Kingdomes of Canga and Noto so that vpon the 25. of that month there departed from Ozaca a reasonable fleet of banished persons for the faith of Christ 9. Before their departure Father Rector did offer vnto the Gouernors of Meaco and Ozaca a memoriall in which he answered to the false calumniations which were raysed against the Christiā fayth and Religion desiring them they would shew it vnto the Xogun and informe him of their innocenty Both of them did read it and sayd that which was therin conteyned stood with very great reason and that they thought that if the Xogun did se it he would desist from persecuting the Christians By the same order that those already mentioned were also banished the Fathers of the Society that dwelt in Firoxima and in the Kingdomes of Aqui Bingo Bungo and Figen of the country of Omura the Ilandes of Xiqui and Conzura as also before had beene in the yeares 1612. and 1613. those of Bugen Chicugo Chicugen together with the Fathers of S. Augustins order of Vsuqui and the Fathers of S. Dominicke of the Kingdome of Fijcn Finally in all Iapone there did not remaine so much as one Church which was not cast downe and destroyed all the Religious men being brought to the port of Nangasaqui except some few that lay hidden and went secretly disguised in diuers partes 10. The Society had at that time in Nangasaqui foure seuerall Residences the Colledge and Seminary all in one the Misericordia the Hospitall and the howse of All-saints and other two they had not far from thence there were also three Couentes there one of S. Augustine his order another of S. Dominicke and the third of S. Francis There were moreouer foure parish Churches of secular Priestes that were Iaponians borne besides other lesser Chappell 's The number of the Churches that were destroyed in all partes of Iapone may be gathered by that which the Society alone did loose in the yeare 1612. when the persecution did but begin in Arima although it were not vniuersall which were fourescore and seauen Residences Churches and Chappell 's It would be to tedious a matter to write in particuler all the molestations vexations which the Christians receaued vpon this occasion togeather with their valour courage patience and constancy therin the which is nothing diminished by the frailty which some exteriourly did shew seeing that it is no nouelty that some in all places be not so constāt in religion as they should euen in Europe it selfe where Christian Religion most florisheth and is of most continuance we haue to many examples thereof yea and which is more in the very primitiue Church of Christ there neuer wanted some that were vnconstant cowardly to too fearefull faint harted Of that which happened in Meaco and Ozaca CHAP. VI. MEACO is the most populous ancient Citty of Iapone and the ordinary Court of the Dayri who by right is the true Lord of all those Kingdomes It is the very well spring fountaine of al the Idolatry of that country and hath in it many Temples and Bonzoes Fuximi is another Citty distant six miles from Meaco although it be now almost ioyned with the suburbes thereof It was builded by Taycosama the predecessor of the Xogun that now reigneth who hath there a goodly great fortresse and it is his Garrison towne for the partes of Camy There he hath continually 6000. souldiers vnder the charge of 4. Captaines and the Generall of them all is Oquindono who is his owne brother Ozaca is 20. miles lower down the riuer towards the West and is also a very populous Citty hath many goodly Pallaces in it one of the best fortresses if not the best of all Iapone Taycosama did build it and his sonne Fideyor doth dwel in it to this day Sacay is six miles more towards the South and the Inhabitants thereof be all Merchantes and Tradesmen 2. In euery one of these Cittyes there were good store of Christians and all of them especially those of Meaco and Ozaca where were the greater number hearing of this newes did endeauour to moue themselues to feruour and deuotion The two Gouernors Itacuradono and Ichinocami did desire to put as few Christians into the Catalogue as might be partly because they saw it was a manifest miustice that was intended towards them and partly least they themselues should be blamed and rebuked for that there were so many But all the Christians euen the very Children would needes haue their names written in the Catalogue for that in Meaco alone there were at that tyme more then fower thousand whose names were taken Some there were that were then but only disposing of themselues in Catechizing to be Christians and were not yet baptized that did put in their names among the rest and more then threescore at that very tyme were baptized notwithstanding all the troubles likely to ensew affirming that they should hould thēselues for very happy to dy in so holy a religion and among the rest an ancient woman of threescore and ten yeares old that had very often resisted
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
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
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
he wrot vnto the Xogun how thinges passed in Arima whereupon not longe after there came order from him that Arimadono should go vnto the Kingdome of Fiunga which was but bad newes for him For whereas he hoped with the forsayd deuises to haue gotten a better Estate then that which he had before now he found that it fell out cleane otherwise and it was Godes punishment vpon him for his cruelty against the Christians for he lost his old estate which was very good and the subiects thereof very trusty and faythfull vnto him and that which was giuen him was nothing so but very dangerous and euen in the middest of all his enemies 10. This change and the many misfortunes which happened vnto him in his iorney both by sea and land loosing some shipps with a great quantity of his goodes and some of his seruantes also those only that were Gentills perishing and those that were Christians escaping encouraged them very much seeing how manifestly God Almighty began to punish his Infidelity and that the meanes which he tooke to conserue his estate was the principall to ouerthrow it and that he by whose counsell he had done so great mischiefe and wickednes to wit Safioyedono should be the man that wrought his vtter vndoing and perdition 11. The Kingdome of Biyen and a good part of that of Bungo doth at the present belong to Nangaou Yetchudono one of the most noble and wise Princes of Iapone who although a Gentill yet was very well affected to the Fathers of the Society to whome he and his sonne Naiquidono gaue a house and scituation many yeares ago in their Citties of Conzura and Nagatzu also leaue to preach and make as many Christians as they could by which meanes there were many noble Christians in his Kingdōs He was many tymes himselfe very neere being a Christian at the perswasion of Don Iusto whose most inward freind he was And although he was not so happy as to obteyne it yet his wife Dōna Gratia did as may be seene in the 9. Chap. of the second booke of the History of Iapone This Lady who was the daughter of Coreco Aquehi a great Lord that killed the famous Nobunanga was very wise and of an excellent wit and desired very much to heare the reasons and grounds of Christian Religiō much moued therto with that which her husband Yetchudono had related vnto her thereof but it was impossible that any man should get into her pallace nor for her to go out to that effect by reason that the noble Ladyes of Iapone be very closely kept in her husband was more rigorous in this point then any other 12. Yet so it happened afterward that Taycosama togeather with her husband and all the Princes of Iapone being in the warres of Satzuma in the yeare 1587. she found meanes to go out of her house to see the Temples of the Gentills of Ozaca and from thence she went secretly and disguised with many of her women to the Church of the Fathers of the Society that was in that Citty She tooke great pleasure and particuler contentment to see it and asking many doubtes and questions by meanes of her seruantes because she would not discouer her selfe about the Sects of Iapone concerning Christian religion she not only remayned very well satisfied but also exceeding desirous to heare the sermons of the Catechisme and because she had no other meanes she sent euery day some of the best intelligent more ancient of her women vnto the Church who hearing the Sermons did relate thē vnto her in the best manner that they could All the doubtes difficulties arguments that offered themselues vnto her against those thinges of Christian religion she heard she put downe still in writing to know the solution therof and being fully satisfied at length in all matters God Almighty giuing her an extraordinary light in the mysteries of our fayth she was baptized by a Christian Gentlewoman because it could not possibly be done otherwise that attended vpon her with wonderous contentment to her soule great aboundance of deuotion and extraordinary plenty of comfortable teares And although she neuer had any Priest or other religious person to giue her instructions yet did God Almighty togeather with her Name communicate speciall grace vnto her Her deuotion patience and humylity was extraordinary euidently appearing in all her actions and seene in her letter and messages 13. To the end she might write vpon occasion vnto the Fathers about her soules affayres and vnderstand their letters she secretly learned without the teaching of any both to read and writ after our manner of Europe much differing from theirs She caused some of her Children also to be baptized and fifteene or more of her women and maydes for which she receaued som vnkindnes ather husbands hands who yet when after her death he came to know that she both liued and dyed a Christian although he neuer knew the manner of her conuersion he shewed therefore great fauour alwaies vnto the Fathers and euery yeare did cause her aniuersary funeralls to be celebrated And although he were much molested by the Xogun and his Fauorites and of the Bonzi who neuer left intreating him to haue no Churches nor the Fathers in his Country yet neuer was he moued nor would giue any eare vnto them vntill the yeare 1611. in which Father Gregory Cespules whome he loued and esteemed very much departed out of this life For then vpon his death he tooke occasion to deliuer himselfe from the importunities of the Xogun his fauorites and so he then wished the Fathers that they would go vnto Nangasaqui whither he sent vnto thē the wood of their Houses and Churches not doing the least hurt or domage in the world vnto any of the Christians 14. When in the yeare 1614. he vnderstood how Don Iusto his great freind had left and lost his estate for his fayth religion he comended him very much for it and said If Don Iusto had not done in this occasion as he hath done he should haue blemished all the noble actions of his life For a magnanimous man both in prosperity and aduersity ought still to be the same without any chang or mutation at all 15. He sent diuers tymes vnto Nangasaqui to visit him and vnto a Father of the Society with whome he was acquainted he signified that he was very sory for the Xoguns manner of proceedinges and that Father sending vnto him a treatise in which were answered the false calumniatiōs made against the Christian religion by the enemies thereof he answered that he was well satisfied of all those thinges but that it was necessary to haue patience for a tyme. Notwithstanding all this to giue contentment to the Xogun he commanded that in his Country the common people should be examined as they were in other places among which there were some that shewed not such constancy as they ought to haue done Amongst
the Gentlemē also there were diuers whome he tempted proued oftentymes to see if they were truly firme and constant in their fayth or no and they were of the very principall about him and such as were in greatest fauour with him for he tooke great content to be serued and accompanied with men of valour and constancy as indeed they were for they did plainely signify vnto his greatest fauorite to the end that it might come to his notice that the first tyme their Lord did send a Message vnto them to leaue their fayth and religion he should ioyntly therewithall send some that might cut off their heades or put them to some other death for that they were not willing to shew themselues discourteous vnto him as it might be they might seeme if they came to be questioned about their religion for the which they were resolued to suffer any thing yea and finally to spend their bloud and giue vp their liues Of the Glorious Death of Adam Aracaua and of the Christians of Xiqui and Conzura CHAP. XII THE Ilandes of Xiqui or Amacusa and Conzura are part of the Kingdome of Fingo They did first belong vnto Don Augustino Tzun◠Camidono in whose tyme all the Inhabitants thereof were Christians baptized by the Fathers of the Society but after his death which was in the yeare 1600. they were giuen vnto Ximadono who put therein certaine Gouernours who although Gentills yet did they shew much fauour vnto the Fathers who vsed to visit them now and then for the keeping and conseruing thereof 2. When the newes of this persecution came vnto Ximadono he being then in the Kingdome of Fixen where commonly he makes his aboad he wrote presently vnto the Fathers that he was very sory to heare of that new order made by the Xogun but that he could not choose but be obedient thereunto and that therefore he desired they would depart his country vntill they saw what would be the end thereof 3. Hereupon they al departed soone after to the griefe of the Christians yea and of the Gentills also who did loue them very much But because the Christians should not remayne without all comfort although none of the Fathers could remayne amongst them yet did they leaue with them a good old man called Adam who was the Porter of their house and because he had a sonne that dwelt there in the towne of Xiqui could with better colour stay In Conzura also there stayed another whose name was Soter of whose glorious Martyrdome mention shall be made in the 9. Chapter of the second part of this relation 4. Ximadono sent word vnto his Gouernours that he went vnto the Court and that from thence he would write what should be done with the Christiās but being in the way aduertised how rigorously they were dealt withall in Meaco he wrote againe vnto Xiroyemondone his principall gouernor of those Ilandes and to the rest that they should not leaue one Christian in them vnder paine of loosing their estates yea and their liues also for that the Xogun had so commanded it The Gouernour vsed great diligence in the busines and after some tyme signified vnto Ximadono that there were now no Christians in the Ilands which he did it being most false because he bare no hatred but rather good affection towardes them thought therby to cōply sufficiently with the Xogun to whose command they would seeme to haue obeyed for feare of incurring his disgrace 5. Adam the good old man in the meane tyme went vp and downe visiting the Christians in their howses and animating them The Gouernour hauing intelligence thereof gaue command he should be taken that diligence should be vsed to perswade him to forsake his Fayth He hearing of it lifted vp his handes to heauen gaue many thankes to God and would not absent himselfe as some aduised him but went directly to his sones house there to expect the combat hoping for it afterwards to haue a crowne in heauen Thither came many Gētills that were his freinds to perswade him al they could but he with corage of mind did āswere them in this māner Are you not ashamed to perswade me to so base a thinge for a man of my age and that haue beene so many yeares a Christian Although it were only for worldly respect I cannot now go backe hauing serued the Fathers so many yeares receaued so many benefitts at their handes and I do remayne heere to do my lest endeauour that the rest of the Christians remayne constant in their faith how cā I leaue it my selfe Tell them that sent you and set you on worke that in this only busines I must neyther regard the Gouernour nor Ximadono nor the Xogun himselfe but only God Almighty who is my Lord and Sauiour 6. The same perswasions were made him by all the officers but he being nothing at all moued there with nor seeming much to regard them they tooke and carried him prisoner vnto the Castle vpō the Thursday before the holy Week wherewith he seemed exceeding glad because he said it was so neere the tyme of the passion of his Sauiour and Redeemer The Gouernour commanded that they should put him all that night in the prison and in some paine to see if therewithall he would be brought to change his determination but seeing in the morning no change at all in him he sent for him in presence of other Gentills he sayd vnto him Adam you knowe well inough the great loue that I alwaies did beare vnto the Fathers and that I beare no euill will vnto your religion but it is the Xoguns command and Ximadono hath signified vnto me that he will make me be put to death if I suffer so much as one only Christian to remayne in his Country let me intreat you therefore you would dissemble a little for the present and not to go animating the rest 7. Of your loue to the Fathers said Adam I am a good witnesse and they I know will neuer cease to be thankefull for it But in this matter seeing it is a thing that doth concerne the saluation of my soule I cannot bee obedient to you therein Your worship sayth that you persecute the Christiās against your will only because you would not loose your estate and life and I because I would not loose the estate of euerlasting life am determined to perseuer vnto death in the faith of Christ. If I for obeying you should be damned to the eternall torments of hell fire neyther your Worship nor the Xogun with al his power could deliuer me from them although yee could yet haue I receaued so many benefites of my Lord Sauiour Iesus Christ that I cannot without most base ingratitude cōmit so vile an act as to leaue his fayth Your Worship therefore may do with me as you please for neyther will I my selfe leaue my religion nor yet perswade any other to do it 8. The Gouernour
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