CONCERNING ST. AGATHA HILDEGARD, PALATINE OF CARINTHIA.
YEAR OF CHRIST 1024.
HISTORICAL COMMENTARY.
Agatha Hildegard, Palatine of Carinthia (Saint)
By J. B.
Section I. St. Hildegard thrown down from a cliff by her husband, without harm.
[1] We have reported a little earlier that Domitian and Maria, Dukes of Carinthia, were the primary authors of the establishment of the Christian religion among the Slavs, and for that reason and other benefactions were enrolled in the registers of the Saints in heaven. Another woman now presents herself from the same nation and on the same day, herself also of illustrious birth, and honored with public veneration on account of the holiness of her life — Agatha Hildegard: for we join both names, as most writers do, since some call her only Agatha, others only Hildegard. Even more than in the case of the deeds of St. Domitian, public records fail us here. What we have received from serious men out of Styria and Carinthia, we shall faithfully set forth.
[2] First, it is well established that she was unjustly accused of adultery before her husband, without a hearing, innocent, and together with a handmaid was cast down from a tower and cliff, but preserved by divine power. Stein is a castle at a crossing of the river Drau, where the blessed one's dwelling formerly was and her tomb now is. Here Thomas Drabas had served as Pastor for ten full years when he narrated to the Fathers of the Society of Jesus — who were inquiring at our request — what we shall append below; but known only from the report of the common people, because the written records had formerly been destroyed together with the church by fire.
[3] Paul, Count Palatine of Carinthia, distinguished by his lineage and his skills in war, had joined Hildegard to himself in marriage — a woman of equal nobility, but of truly extraordinary piety. He entrusted to her the guardianship of the household while he himself was occupied in war. A brother of the Count had remained at home alone, on an uncertain pretext of exemption. He, dissolving into lust through idleness, solicited his brother's wife to commit incest. The holy woman, abhorring the outrage, gave herself more earnestly to piety, so that the Spirit of God, the indweller of chaste minds, might be her protection. He, driven by the pain of rejection and the fear of punishment, devised an even greater crime, and preemptively brought an accusation against the innocent woman. The Count had written that he would return to his family when the war was concluded. His brother went out to meet him, and having congratulated him on his desired return to an ill-fated house — which, he said, the adulteries of his wife Hildegard had defiled during his absence — he also said that he himself had been solicited by her to commit the crime, and had scarcely been able to escape her enticements and violence, having frequently called upon the justice of God and the honor of the family. The Count, believing these things rashly and raging with anger, flew to the house and asked the household where their mistress was. They said she was in the upper chamber, where she spent most of her time, with Dorothea her handmaid: there both were engaged in prayers. Suspicion and anger increased. Having broken down the doors, he burst in and hurled both of them, intent upon prayer, from the window to certain destruction: for the castle was situated upon a steep cliff above the river Drau, not far from the place where the church of St. Paul now stands in the village of Moechling.
[4] When he afterward discovered that they had suffered no harm, having been transported by heavenly aid to Stein, to the church of St. Lawrence, he exacted punishment upon himself — but unjust and cruel punishment: for he had his own eyes gouged out. But he piously added this: that he ordered a church to be built in honor of St. Paul, and having purified his soul through confession, he requested that a seven-year pilgrimage be imposed upon him. When this was completed, with a servant as the guide of his long journey, he returned to his homeland, and resting beneath a linden tree, he heard the sound of the bell in the church he had built, and immediately exclaiming, "I recognize where I am!" he breathed out his soul and was buried on that very spot. Hildegard, surviving her husband by some years, assigned eighteen peasants to the Church of St. Lawrence at Stein, so that from the fields which they would possess and cultivate on her behalf, they should pay whatever was right and fitting for the annual subsidy to the poor, of which more below.
[5] This is approximately the popular account. Another, more plausible — at least in some part — is that of the Commandant of Rechberg in the same region, and runs as follows. Agatha, a Palatine woman, was married to Paul Hildegard, Count Palatine of Carinthia, from whom she also obtained the surname Hildegard, or Hildegardis. Her seat was in the castle of Prosnitz, founded upon harsh and precipitous rocks above the river Drau: around it were forests, suited to the hunting of wild beasts, of which the Count was most ardently fond. On a certain night spent among these, as he was riding swiftly past the farmstead at sunrise, he caught sight of a handmaid named Lupa milking the cows, and asked her how her mistress was doing and whether she had yet risen from her bed. The wicked woman answered that her mistress was doing what unchaste and lustful women are accustomed to do — spending entire nights, in her husband's absence, in the service of adulterers: and she boldly pledged her eyes as surety for the truth of this, saying that she had certainly witnessed the outrage with these very eyes — unless he perhaps believed her to have been a beast or a statue when she saw these things. The Count, struck with anger, ascended to the castle, approached the doors of the bedchamber, knocked, and because they were not immediately opened (whether because Hildegard had not yet risen from her chamber, or because she was engaged in prayer), he broke them open; and seizing his wife by the hair, trampled her, and finally threw her from the window into the most precipitous abyss — while Dorothea the handmaid (for she was present in the chamber) pleaded in vain with tears and attested to her mistress's innocence. Indeed, he also hurled her from the tower, as the procuress of his wife's lusts, saying: "Follow your adulteress, you bawd." Both went headlong, but unharmed, placed among the steep crags by the ministry of Angels, and refreshed by the sweetest singing.
[6] When the Count observed this from the window, thinking at first that his eyes were being mocked by an empty illusion, but then realizing that they were truly unharmed, he rushed to take vengeance upon the perjured accuser. But she had already — alas! — paid grievous penalties to God: for not only she herself, but also the cow, the milking pail, the stool, and even the milk — all of them in the same position, shape, and color as before — had been utterly turned to stone. They say these still remain so: but there is no one who affirms that he has seen them, or who can point them out when asked. The Count, struck by the novelty of the punishment, as he looked about for a way to rescue the innocent women from the inaccessible cliffs where they were sitting, suddenly noticed them being carried with firm step across the Drau, gleaming with an immense splendor. He himself also, as punishment for his crime, was deprived of his sight: which he afterward recovered, having built a church at Moechling in honor of St. Paul, upon hearing Mass there on the feast day sacred to the Conversion of that same Apostle. And then, fulfilling the vow to which he had bound himself, he devoutly visited the tombs of the holy Apostles Peter and Paul and other places in the blessed City and the Holy Land; and having returned home, on the very first day, at the noonday tolling of the Moechling bell, having first received Holy Communion, he departed this life.
Section II. The death of St. Hildegard, her church, annual alms, and relics.
[7] Agatha, having been divinely transported together with Dorothea her handmaid to her other castle of Stein, as we have said, there founded perpetual alms and erected a church to St. Lawrence, and below it one to St. Margaret, Virgin and Martyr: and there, having spent the course of some years in a devout manner, on the very day of St. Agatha, Virgin and Martyr, in the year of Christ 1024, she died. At her death the voices of Angels singing psalms were heard: she was distinguished by other miracles both in life and after death. She is also said to have prophesied that at some time those peoples would fall away from the inviolate worship of the Catholic religion, but that after the space of some years they would be brought back to it by the zeal of apostolic men. The place from which she was thrown is adorned in summer with roses and lilies, springing up of their own accord from the rocks, as if planted by human cultivation.
[8] The alms which she founded by establishing a perpetual endowment consist chiefly of bread, wine, and bacon. These are blessed on the feast of St. Hildegard with a solemn rite, and distributed among the needy or others who ask for them. They say that the bread remains uncorrupted for many years: and it has been observed that there was never a shortage of bread to be distributed on that occasion. If a whiter bread is baked for the priests and other honored persons than for the common poor, it burns in the oven. It is well established that the items we have mentioned — bread especially, and bacon cut into small pieces — are a present remedy for many in the curing of diseases, particularly frenzy, epilepsy, pains of the bowels, phantasms, and the deceptions of witches. Moreover, the Emperor Conrad the Salic (who, having succeeded St. Henry in the very year in which St. Hildegard is said to have died — namely the year of Christ 1024 — was crowned by the Pope in 1027 and died on June 5, 1039) confirmed these alms by his diploma, with added privileges: as did Pope Benedict (the ninth, I believe, elected toward the end of the year 1033), who also granted an indulgence of one hundred days to those making a pilgrimage there. Other indulgences were afterward given to those receiving the Eucharist there on that day.
[9] In the same Church of St. Lawrence at Stein, on the feast of St. Hildegard in the year 1238, while the Pastor of St. Cantianus was offering the sacrifice of the Mass at the altar dedicated to the Virgin Mother of God, the Body and Blood of Christ appeared in his hands, not under the species of bread and wine but in their proper form — whether because he himself was then doubting about transubstantiation, or because the Godhead wished to impress that truth more deeply upon the minds of those peoples. Concerning that miracle, these crude and unpolished verses are read in an ancient ritual book of that church, written on parchment:
M two C, with three X, and also adding eight years, He who abides and is the same, born of a Virgin of old, Gives new things in flesh ... holy things from above with blood, Heavenly things with light, with the sharpness of mind, a wave of color. To the Stone the peoples come on the feast of Agatha, All present, seeing such signs there. While the Priest stands, and celebrates Mass to God, By His own granting, there occurs what rarely happened before. The bread is changed, the whole flesh is noted as bloody: The wine is consecrated so as to become blood. It is given to all to know: God works what He wills. The Priest prays, holy grace rains down with blood: A hidden wonder, a manifest holy thing is witnessed, by the faithful witness, By all here. Praise and honor be, say, to the All-powerful; He has removed doubt thus for the foolish people.
So far those verses, more defective in their poetic meter than in their sense and syntax. As to the fact that in the fifth verse the peoples are said to come "to the Stone," the place itself of Stein is indicated; for that word in the Teutonic language means "stone." And although (as we have said elsewhere) the rural populace in Carinthia, especially Lower Carinthia, speak for the most part in Slavic, nevertheless most place names, as is clear from the geography, are Teutonic, as both the citizens and the nobles also speak.
[10] Berthold, who was then Patriarch of Aquileia, exempted the Church of St. Lawrence at Stein — where the body of St. Hildegard rests — from the jurisdiction and authority previously granted by the Patriarchal Church to the monastery of Eberndorf, with the consent of Provost Franco and the monks, on account of the remarkable miracles with which that same church had wonderfully shone in our times (as he says in the diploma): and he decreed that it should henceforth depend in all matters solely on the Patriarch, including in what pertains to secular authority. He then granted to the Pastor of Stein absolute authority to present and confirm the two Prebendaries whom Lord Albert, Count of the Tyrol, had founded and established: and to remove and install individual tenants of this aforesaid Church, to the honor of God, St. Lawrence, and St. Hildegard. These things were done at Villach, in the presence of Count Meinhard of Gorizia and other ecclesiastical and noble men, on April 3, 1238, Indiction 11. And the same Count Albert, being present, secured them with his seal. The same Albert (who in his diploma calls himself Palatine of Carinthia, Count of Gorizia and the Tyrol, and Advocate of the Churches of Aquileia and Brixen), for the same reason — namely the miracle of the most sacred Eucharist, when, as he says, the Body and Blood of Christ appeared not under the species but visibly in the hands of the Priest — by his own decree exempted the said Church of St. Lawrence from all jurisdiction of the Eberndorf community, or rather exchanged their right for other properties at St. Daniel: so that the Church of Stein should henceforth pertain immediately to his successors alone — namely the Counts of the Tyrol — and to the Patriarch of Aquileia (who was at that time, as was said, Berthold, brother of the same Count); and the Pastor alone should have over the subjects of that Church the authority previously indicated. Albert secured this diploma with his own seal and that of Count Hermann, in the presence of Count Meinhard of Gorizia, in the year and on the day aforesaid.
[11] The aforesaid ritual codex of Stein had the following concerning the Office of this day: On the same day the Body and Blood of the Lord were transubstantiated, in the year 1238, at the altar of the Blessed Virgin Mary at Stein in the same place. Likewise, performing Vigils at night after Vespers. In the morning the first Mass is sung for the deceased. The Pastor himself sings it in the Crypt. The second Mass is sung by the senior Prebendary of the Venerable Sacrament at the altar of the Blessed Virgin. The third Mass, the solemn one, is sung in honor of St. Hildegard, from the Common for a Widow, as we have received from an eyewitness and ear-witness.
[12] The same witness said he had seen among the relics of that holy matron a glass ampulla, in which the miraculous blood was said to have been long preserved: likewise a glove of the Saint herself, which she is said to have lost when she was thrown from the castle.
[13] Concerning the remaining relics of St. Hildegard: the one who provided the first account of her life also transmitted this, received from the lips of the common people: that they had been dug up and collected into a small chest by Father Luke Vintano, Rector of the College of the Society of Jesus at Klagenfurt, by Gregory Pickler, Pastor of Stein, and by a certain Mr. Casalius of Graz: and that to the latter, who asked for them, a particle of them was given with the Pastor's consent: but that all of them died within the year, and the Pastor indeed was so tormented by either a derangement of the brain or by the violence of pain, that, like an infant placed in a large cradle, he had to be constantly rocked. So says the common report: how certain it is, even if we should inquire, would not be easy to ascertain. For we more than once sent back these accounts (compiled by us from various writings which had been sent here from Graz by our Philip Alegambe many years ago) to Carinthia to be examined by the judgment of experts; but we could elicit no response.
[14] It is well established that through the efforts and expense of Archduke Ferdinand (who was afterward the second Emperor of that name) and his most devout mother, the iron railings of the Church of Stein having been removed, the relics of the blessed one were dug up and collected together by Father Nicholas Coronius, Rector of the College of the Society: and a portion of them was honorably transported to Graz in Styria, by the Lord Ursinus de Bertis, Bishop of Trieste, and the Lord Griming, Suffragan of Gurk, and deposited in the new monastery of Virgins consecrated to God, of the Archducal foundation, near the river Mur, in the year 1605, at the beginning of Lent.
CONCERNING THE TWENTY-SIX HOLY MARTYRS
Peter Baptist, Martin de la Ascension or de Aguirre, Francis Blanco, Priests; Philip of Jesus or de las Casas, Acolyte; Gonzalo Garcia, Francis of St. Michael, Laymen;
OF THE ORDER OF ST. FRANCIS:
Paul Miki, John Goto, James or Didacus Kisai,
OF THE SOCIETY OF JESUS:
Cosmas Takeya, Michael Kozaki, Paul Ibaraki, Leo Karasumaru, Louis, Anthony, Matthias, Bonaventure, Thomas Kozaki, Joachim Sakakibara, Francis, Thomas Danki, John Kinuya, Gabriel, Paul Suzuki, Caius Francis, Peter Sukejiro:
AT NAGASAKI IN JAPAN.
Preliminary Commentary.
Peter Baptist, Priest of the Order of St. Francis, Martyr, at Nagasaki in Japan (Saint) Martin de Aguirre, Priest of the Order of St. Francis, Martyr, at Nagasaki in Japan (Saint) Francis Blanco, Priest of the Order of St. Francis, Martyr, at Nagasaki in Japan (Saint) Philip of Jesus, of the Order of St. Francis, Martyr, at Nagasaki in Japan (Saint) Gonzalo Garcia, Layman, of the Order of St. Francis, Martyr, at Nagasaki in Japan (Saint) Francis of St. Michael, Layman, of the Order of St. Francis, Martyr, at Nagasaki in Japan (Saint) Paul Miki, of the Society of Jesus, Martyr, at Nagasaki in Japan (Saint) John Soan, alias Goto, of the Society of Jesus, Martyr, at Nagasaki in Japan (Saint) James, or Didacus, Kisai, of the Society of Jesus, Martyr, at Nagasaki in Japan (Saint) Cosmas Takeya, Martyr, at Nagasaki in Japan (Saint) Michael Kozaki, Martyr, at Nagasaki in Japan (Saint) Paul Ibaraki, Martyr, at Nagasaki in Japan (Saint) Leo Karasumaru, Martyr, at Nagasaki in Japan (Saint) Louis, Martyr, at Nagasaki in Japan (Saint) Anthony, Martyr, at Nagasaki in Japan (Saint) Matthias, Martyr, at Nagasaki in Japan (Saint) Bonaventure, Martyr, at Nagasaki in Japan (Saint) Thomas Kozaki, Martyr, at Nagasaki in Japan (Saint) Joachim Sakakibara, Martyr, at Nagasaki in Japan (Saint) Francis, Martyr, at Nagasaki in Japan (Saint) Thomas Danki, Martyr, at Nagasaki in Japan (Saint) John Kinuya, Martyr, at Nagasaki in Japan (Saint) Gabriel, Martyr, at Nagasaki in Japan (Saint) Paul Suzuki, Martyr, at Nagasaki in Japan (Saint) Caius Francis, Martyr, at Nagasaki in Japan (Saint) Peter Sukejiro, Martyr, at Nagasaki in Japan (Saint)
By J. B.
Section I. Japan opened to the Gospel. Its empire seized through tyranny by Faxiba, afterward called Taicosama; his rise from a lowly origin to the heights.
[1] Japan is a region of Greater Asia, in the farthest East, comprising several islands, extending from approximately the thirtieth to the thirty-eighth degree, separated from one another by narrow straits and channels: as, following Horatius Tursellinus and John Peter Maffei, and retaining here and there their phrasing, Nicolaus Orlandinus writes in book 9, number 179, of his History of the Society of Jesus. Three islands are preeminent in size: Nippon, Shikoku, and Kyushu. Nippon consists of fifty-three kingdoms, none very large: yet many are wealthy, whose capital is the city of Miyako, from which some give the name to the rest of the region. From the word Nippon, which the Chinese slightly altered, the name Japan and Japonia became current among us. Its length is seven hundred miles; its breadth is variously reported: where greatest, about one hundred and eighty. Kyushu is divided into exactly nine kingdoms ... its length is about one hundred and fifty, its breadth approximately seventy miles. Shikoku contains no more than four kingdoms, and is nearly half the size of Kyushu. Thus the total kingdoms of Japan — or rather prefectures (for not all are of such a kind that the word "kingdom" properly applies to them) — are reckoned at sixty-six. The land as a whole is nearly equal in size to Italy. To the north it faces the Tartars; to the west, China; to the east it extends toward New Spain; to the south, with a vast intervening sea, it has not yet been explored what lands it faces. The authors I have cited report roughly the same, with some difference in the measure of length and distance. As for his denial that the term "kingdom" properly applies to many of the Japanese territories, I think he was not sufficiently mindful of how many kings there were formerly in Italy — before the power of the Romans grew strong — and in the land of Canaan. They were indeed true kings before Taicosama, ruling with absolute and free power. Now they are prefects, with the name of kings: many have not even retained the name. Tursellinus says that Shikoku is also called Xicocus. Francisco Solier, in book 1, chapter 1, of his Ecclesiastical History of Japan, says that Kyushu signifies the lower region, or the lowland parts; and that it is also called Saykoku, which means "nine kingdoms"; just as Shikoku means "four kingdoms."
[2] Concerning the governance and form of the entire empire, Maffei reports in book 12 of his Indian History that, on account of the pride of the Kings and Dynasts, there was no affection of the people toward them, but perpetual hatred mixed with fear: whence frequent and secret conspiracies and seditions erupted; and with the ruler shaken off, the scepter was transferred to one person after another, in the greatest confusion of all things. Ancient empires, he says, and a long series of ancestral portraits of Princes, you will find exceedingly few. Indeed, the entire Japanese nation once obeyed a single Emperor, whose title was Vo, or Dairi: until, dissolved by long peace into pleasures and indolence, he began to be held in contempt by his Prefects and Satraps, and especially by the Kubos (for so the two chief officers were called, of whom one afterward extinguished the other). Accordingly, the military men, having endured such a master for some time, and then growing indignant, finally broke the reins and each one seized upon his own province. Thus in an instant that unity and that greatest fabric of empire shattered into many parts and, as it were, fragments. Only this right remained to the Dairi up to this day: the distribution of titles of honor among the Nobles; which are changed from time to time according to the variety of ranks, and are designated by certain characters. From this source he collects no inconsiderable sums of money: otherwise he holds an almost precarious dignity. The greatest and most powerful of all the Japanese is considered to be whoever has occupied by arms and fortresses Miyako and the most noble kingdoms neighboring Miyako (which tract they call by the common name of Tenka). Orlandinus writes in the cited book, number 186, concerning the Dairi: Moreover, the Dairi retains to this day this right, that he is a kind of Prefect of honor. His alone in all Japan is the judgment of what titles each person should be honored and adorned with. Therefore the Nobles of the kingdom and individual Dynasts all have their own agents at his court, and compete with one another in costly gifts to win his favor. Louis Guzman writes nearly the same things, and says that Tenka, which is also called Gokinai, comprises five kingdoms, of which the chief is Yamashiro, whose capital is Miyako. The cited authors — Maffei especially, Solier, and Guzman — write more about the nature and character of the land and its people. But what they reported about the government has now all changed, and the authority and even the very name of the Dairi have been extinguished. The other kings are virtually mere prefects, whom the Emperor establishes, changes, and reduces to order as he pleases; the current one is Tokugawa, son of the Shogun, grandson of Daifusama. His capital is Edo. In this entire commentary we shall speak of affairs as they were before Daifusama, that is, sixty years ago.
[3] That entire region which we call Japan is believed to have been utterly unknown to antiquity, as Tursellinus in his Life of St. Francis Xavier, book 4, chapter 1, and most authors think: although some consider it to be the island of Cipangu, mentioned by Marco Polo the Venetian in book 3 of his Eastern Regions, chapters 2 and following. Tursellinus reports that it was discovered by chance by Portuguese blown there by a storm, ten years before Xavier came there, and that trade began to be established by means of merchandise. But Maffei in book 12 of his Indian Histories relates from Antonio Galvano that three Portuguese traders — whose names he also lists — when sailing from the city of Siam to Dodra and China, were carried off by a persistent wind to the islands of Japan in the forty-second year of the previous century. In that very year St. Xavier arrived at Goa on May 6, having set sail from Portugal on April 8 of the preceding year: he reached Japan on August 15 of the year 1549, and illuminated it with the mysteries of the faith.
[4] The vineyard which he had planted, cultivated solely by the men of the Society of Jesus, grew and flourished, with a great many men and women of rank, even some Kings and Queens, and a nearly infinite number of the nobility enrolled in the Church of Christ. Nor did any storm of persecution shake the whole for about forty years: although in various provinces sometimes the pagan priests called Bonzes, sometimes certain Kings and Dynasts, harassed the Christians. The first to undertake the extermination of that name from all Japan was the Emperor Taicosama, under whom the twenty-six athletes of Christ of whom we here speak attained the palm of martyrdom. But in order that the reader may more easily and clearly understand the following narrative, it seems necessary to briefly set forth the character and disposition of the man, and the steps by which he rose to supreme power.
[5] At the time when St. Xavier came to Japan, the Kubo was (as we have said the Lord of Tenka, the supreme administrator, was called) Yoshiteru — a man (as Francisco Sacchinus writes in volume 3, book 1, number 148 of his History of the Society of Jesus) who was, as far as pagans go, by no means wicked. After he had governed the empire for twenty years in a moderate fashion and with good policies, and had granted to our Fathers the right of dwelling at Miyako and had given them the freedom to promulgate the Gospel with impunity, he was killed by Miyoshi, whom he had placed in command of military affairs and had exalted with other honors, together with his brother and several courtiers, in the year of the Christian era 1565. But his younger brother, who escaped from the hands of the rebels, was received by Takayama, a Dynast of noble character and great spirit in the kingdom of Omi, and one most friendly to the Christian cause. Then, at the request of Takayama, the King of Owari, known as Nobunaga, having broken the power of the adversaries, restored to him his brother's empire — or rather, the title, retaining the power for himself, and appointing Takayama as governor of the city of Miyako. But when Takayama was afterward killed in battle by the Prince of Ikenaga, the Kubo, attempting to shake off the yoke of Nobunaga, allied himself with Miyoshi and Matsunaga, who had slaughtered his brother. Nobunaga flew to Miyako with fifty thousand armed men: to whom, after first scorning the equitable terms he offered, the Kubo finally surrendered when the city was captured: and stripped by him of the right to his kingdoms and removed from all governance of the state and from the care of conferring offices, just as formerly had happened to the Dairi, the supreme monarch, so now the Kubo henceforth retained only the bare title.
[6] Nobunaga, who excelled both in military valor and in the sagacity of his counsel, in a short time subjected thirty kingdoms in the island of Nippon to his dominion, and was both a terror and an object of reverence to all. But while he was waging war through his general Hashiba against Mori, lord of Yamaguchi and nine other kingdoms, he himself was slain at Miyako by Akechi — whom he had previously enriched with possessions and honored with dignities, and had now placed in command of reinforcements of many thousands to be sent to Hashiba — together with his son, King of Owari and Mino. Soon the arms of many were turned to the avenging of so great a crime — especially those of Hashiba, of the Christian Justo Ukon, and of Sanshi, the third son of Nobunaga; for the eldest had already fallen, and the second, designated King of Harima, upon hearing of the murder of his father and brother, had lost his reason from the horror of the crime. First Ukon attacked the tyrant, who was marching from Azuchi toward Miyako and leading eight thousand soldiers — although he himself had only a thousand with him — having advised Hashiba and Nobunaga's son, who were three leagues away, to hasten their forces. Trusting both in the justice of his cause and in the power of the life-giving Cross, he attacked with great courage and routed the vanguard, with only one of his own men lost. Akechi's troops, shattered by this slaughter and seeing from a distance several approaching squadrons which Ukon had deliberately ordered to follow behind, thinking them to be the forces of Hashiba or of Nobunaga's son, took flight in total disorder. Akechi, having first retreated to a nearby fortress after receiving several wounds, then, losing confidence in the position, broke out; and wandering alone in an uncertain direction, was recognized by peasants and slain, on the twelfth day after he had committed the murder, on the first of July in the year 1582. His body was hung on a gibbet. The property of his accomplices was plundered.
[7] Hashiba was dear to the soldiers, and especially to the generals, both for the merit of his military valor and for the reputation of his singular prudence. He therefore easily won over the minds of all, so that they would swear to obey him, as they had done while Nobunaga was alive. He set his sights on seizing the empire of Japan: but judging that his ambition should be concealed for the time being, he professed that he would serve as guardian to the son of Nobunaga's firstborn son Nobutada — namely Samboshi (the writers vary in the name) — who was then three years old, until he should come of age; and he suppressed the boy's uncle, the King of Owari, together with those who had joined with him to try to prevent all of Nobunaga's dominions from falling into the hands of a servant. Maffei has summarized this entire tragedy briefly in book 12: Those territories (the kingdoms of Tenka) were recently held by the tyrant Nobunaga, whom I have mentioned. Into his throne — he having been killed two years ago by conspirators, and his children either driven out or slain — the chief among the generals, Hashiba, succeeded by faction and force.
[8] And this is that Hashiba who, afterward called Taicosama, ruled far more widely than Nobunaga, and finally declared a cruel war against the Christian religion throughout all Japan. He was born in the kingdom of Owari, of so humble a station that he was given over by his parents to the service of a certain peasant farmer. His name then was Tokichiro. He had been ordered by his master to carry on his shoulders several bundles of firewood from a nearby mountain to the house each day. His diligence in this task and his assiduity were a source of wonder to those who observed him. One evening the household of the master sat around the fire, placing more logs upon it than Tokichiro liked, since they cost him so much labor. He therefore advised them in a friendly way not to waste the wood. They met his advice with laughter. He himself drew closer to the fireplace and so arranged the brands that with far fewer logs he built a bright fire, forcing those who were warming themselves to withdraw further, lest they be scorched.
[9] His master, a sensible man even among country folk, having observed his shrewdness in this and other matters, assigned him to more honorable duties: and when he performed these energetically and dexterously, he gave him ten thousand coins and urged him to learn rather to handle arms; for he augured that the most favorable fortune would attend him. He received the advice as an oracle: and having set out for Miyako, he first hired out his services to a wealthy merchant; then to a nobleman who was very intimate with the Emperor Nobunaga. Having been ordered by this man to see to it that the street before the house should be kept constantly clean, he attended to this so diligently that he was praised even by Nobunaga himself when passing by.
[10] It then happened by chance that when the Emperor was returning from the hunt, a falcon slipped from the hand of the attendant who was carrying it and flew up into a very tall tree: and when it would not respond to the master's voice, it was believed to be entangled in its jesses on the branches of the tree. The master ordered Tokichiro to climb the tree and free the bird. He obeyed with such speed that he seemed a monkey: and taking from this exploit a nickname — since his physiognomy was not at all discordant with it — they henceforth called him "Saru," which means an ape. Meanwhile the bird, frightened by the movement of the one climbing, flew off to another tree. The master shouted to Tokichiro — intending to entertain Nobunaga with the spectacle — that he should leap from the tree into the pond below, then climb the other tree and seize the bird. He leaped with the greatest speed, as if flying, climbed the other tree so swiftly that Nobunaga saw him already at the top of the tree before he thought him to have emerged from the water. He brought the captured bird to the Emperor: who, looking upon the man kindly, and having learned that he came from Owari, which had been his own first kingdom, voluntarily enrolled him in his own household.
[11] Tokichiro did not immediately move into the court in his wet clothing, but one or two days later, when the Emperor was again returning from the hunt, he met him on the public road, in more respectable dress, girded with two swords hanging from his belt (in the Japanese fashion). The Emperor, pleased by this sight, called him Kinoshita, which means "under the tree," in memory of their first acquaintance. Kinoshita, having followed into the palace, so conducted himself in all affairs that he soon won great favor with the Emperor. But this bred him — as happens — the envy and hatred of the courtiers. They looked about for any means by which they might destroy the man or brand him with infamy. Nor was material for slander lacking at last. The Superintendent of the royal wardrobe complained that a scimitar of great value, with a sheath finely adorned with gold plates, had been stolen. His rivals here accused Kinoshita, claiming that this was why he had been absent from court for several days. Nobunaga, who had recognized him as exceedingly bold, seemed not to have entirely withheld belief from the accusation.
[12] A friend secretly warned Kinoshita not to come to court before he had refuted the accusation; otherwise he would face mortal danger. He was at first struck by this news: then he began anxiously to inquire by what means he might prove himself innocent, as he was. It occurred to him while pondering that the thief had coveted the gold and ornaments of the sheath rather than the steel blade, in order to break them off and sell them for money. He therefore went to the shop of the chief goldsmith and asked him whether he had gold with which to adorn an excellent scimitar. The artisan produced a fragment of the sheath we have described. Kinoshita immediately recognized it and said: "Where did you get this?" "I bought it from one of the King's servants," he replied, and named him. "Take care," said Kinoshita, "that you do not dispose of it: for it was stolen from the royal wardrobe; and perhaps it will be demanded of you."
[13] From there he went straight to the palace and presented himself before the King, who asked him why he had been absent for three or four days. He replied: "Because I had scented what my companions had reported about me — in which matter I was free from guilt — and because Your Majesty had not entirely withheld belief from them, which I rightly grieved, I did not dare come into your presence until I had caught the thief. Now that I have discovered him, I am here to relate the entire matter." He then narrated in detail what he had done and what he had found. He was at once commanded to go and cut off the thief's head. He went, and carrying in one hand the severed head and in the other the fragment of the royal sheath found on the man, he brought them before Nobunaga. Nobunaga, delighted by his spirit and shrewdness, bestowed upon him a noble governorship of certain territories, from which he might draw ample revenues: enriched by these, he dared to maintain bodyguards, horses, and servants, and to procure arms and the insignia of nobility; and in the next war that was fought, he conducted himself so bravely and skillfully, as if he had spent his entire life in military service. Increased in new rank and resources, he was sent with forces to storm Nagahama, an excellently fortified castle, which he captured in a few days, being himself always first in every engagement and crisis.
[14] Finally, when sent with a large army against Mori, the most powerful King of Yamaguchi, he asked Nobunaga to honor him with a new name that might strike terror into the enemy. Nobunaga gladly assented and called him Hashiba Chikuzen, which in the Japanese language means "Wings above the forest": for Mori, which was the name of the lord of Yamaguchi, means "forest" or "woodland." After Nobunaga was killed, as we have related, Hashiba made a truce with this Mori, led his army to Miyako, seized the empire, and took for himself the name Kampaku, or Kwampaku, and then Taicosama, though some years later.
[15] These are approximately the details concerning the origin of Taicosama and his progress to the highest rank, as given by our Solier in book 12, chapter 8 of his Ecclesiastical History of Japan. Consistent with these are what Louis Frois wrote from Nagasaki to Europe on the first of October in the year 1592: "For it is not enough for him (Kwampaku, or Taicosama)," he says, "to have ascended to the pinnacle of all dignity from the most abject condition of life, which was to cut wood and carry it on his shoulders to the marketplace, and to sell it, in order to have his daily bread (as he himself confessed with his own mouth more than once); but he also endeavors, by the expansion of his kingdom and by the most grievous wars, to leave an eternal memory among all." And after much more, he again insists that he had ascended from the lowest condition of life to the highest pinnacle of rank.
Section II. The arts of government of Taicosama; most of them tyrannical.
[16] Now it must be briefly indicated by what arts Hashiba stabilized the tyranny he had seized, especially amid so great a multitude of the most noble and bravest Kings and Princes. In general, as Maffei reports in the previously cited book, the Japanese are a sharp, sagacious, and naturally well-formed people: in judgment, teachability, and memory they surpass not only the Eastern but even the Western nations: which is clearly seen in their peasants and children. The former display nearly urbane manners, a vigorous intellect, and a by no means rustic disposition. The latter grasp Latin letters and arts much more quickly than our Europeans. What then shall you think of him, who had sharpened his innate sagacity by so many years of courtly intercourse, and had strengthened his valor by so many not merely battles but victories? Not altogether falsely, though immoderately, he boasts in letters to the Portuguese Viceroy of India that he had laid down three virtues as the foundation for pacifying the kingdom: namely, courtesy and affability of speech in the company of men, considered prudence in judging affairs, and outstanding courage and excellence of spirit. He was indeed a magnanimous and fortunate Emperor: but his prudence degenerated into cunning, craftiness, perfidy, and the other vices of tyrants.
[17] Having seized the kingdoms of Tenka and those which had been Nobunaga's, while retaining in his own custody the boy — Nobunaga's grandson — lest anyone might misuse his person and name for revolutionary purposes, he summoned all the Nobles to Miyako, as if to hold magnificent obsequies for the deceased Prince. Most came, fearing nothing sinister. When he thus had them in his power, he exchanged the kingdoms and provinces of each in such a way that those who had held the northern regions he transferred to the south, and those who had held the western territories to the east, so that they would not easily trust the forces of unknown peoples or new neighbors enough to enter any conspiracy. By this action Hashiba achieved what (as Louis Frois wrote to Alexander Valignano in India in the fourth year of his empire, 1586) with the same ease with which any head of a household exercises authority over his own servants, this man ruled over the most powerful Kings of Japan, whom he now stripped of their kingdoms at his pleasure, now sent off to live elsewhere, now altered everything at will within their domains, cutting off any opportunity for greater growth and power. And indeed, as Valignano himself testifies in letters sent to Europe from Goa the following year, because of the reassignment of Princes which had been carried out in twenty provinces by the command of Kwampaku (as he had then styled himself), certain disturbances arose: and a little before, he says, there had been frequent stirrings of war, by which, after Nobunaga was killed, almost all the provinces had been shaken. But Hashiba settled these disturbances with the greatest speed. Nor did he afterward leave any general or governor of distinguished power or industry within a space of five days' journey around Miyako, as Father Organtinus Soldo wrote in the year 1594: but he transferred the lords of the neighboring kingdoms to the more remote parts of Japan. He entirely abolished the most ancient dignity of the Kubosama, or Kubo: which Daifusama afterward, having transferred the empire to his son the Shogun, reassumed for himself.
[18] And lest that exchange of their ancestral provinces, and their relegation to govern unknown peoples, should provoke anyone, the same Hashiba — now called Kwampaku — exhausted the resources of the Princes by new expenditure, splendid in appearance but neither necessary nor light. For he compelled them all to build for him a magnificent and enormous palace at Osaka, and each one for himself; with the walls extended four miles on the side facing the city of Sakai, and as many on the Miyako side. For many months sixty thousand men are reported to have labored without any interruption in digging the moats of the new fortress; while the Magnates themselves, in order to keep the rest in line, supervised the work. Because there was a shortage of stone there, the Nobles were ordered to procure them even from distant places: the inhabitants of the single city of Sakai alone were compelled to furnish two hundred ships daily. And lest anything be lacking of tyrannical severity, if any of the overseers or architects had erred in the slightest, or had not applied the expected industry in advancing the work, he was immediately punished by the confiscation of his rank and property and by exile.
[19] Louis Frois, who observed all these things in person, writes more on these subjects; and he also records elsewhere that at the same time Hashiba undertook three monuments of truly stupendous magnitude: the first was a fortress in the city of Miyako, not far from the palace of the Dairi, not unlike the Osaka construction in plan and size, on which, at the same time that so great a multitude of men was occupied on the Osaka edifice, sixty thousand men were also employed in day and night labor ... The second monument was a proud and magnificent palace, erected for the King of Japan; which yielded neither in magnificence nor in size to the palaces of the ancient Kings of Japan. The third was a great and opulent temple in the city of Nara. At Fushimi then, two leagues from Miyako, he also had a magnificent castle built for himself, and compelled the Dynasts to erect splendid residences for themselves around it: and in a short space of time he made it the largest, most elegant, wealthiest, and best fortified city in all Japan.
[20] And when he was preparing the Chinese war (whether he undertook it in hope of gaining that kingdom, or from a desire to wear down and exhaust the peoples and Kings of the island of Kyushu, whose services he chiefly employed for waging it, is uncertain) — but when he was preparing it, he ordered not only a castle to be built and furnished for himself at Nagoya, like a fine town, and two more on the islands of Tsushima and Iki, situated between Nagoya and Korea, by the efforts of the Prefects who were to direct the war, at the expense of the Kings of Kyushu; but also (what is almost incredible) for the entire distance from Miyako to Nagoya — a journey of twenty days — he commanded twenty new and splendid palaces to be erected for himself, in which to spend each night. All of these were completed with the greatest speed, and indeed at the very time when the war was being most vigorously prepared. This burden was utterly intolerable to the Princes and peoples, since he himself contributed nothing from his own resources.
[21] He had, moreover, other methods of ensuring his security, once the Nobles had been thoroughly exhausted. For since it is the custom in Japan for clients and subjects to render honor and reverence to their lords and patrons at the beginning of the year, he commanded that this custom be observed toward himself: so that all Princes and Kings, even from the most remote provinces, were obliged to come to the Court and bring a New Year's gift; and beyond the regular occasions, according as anyone's course of affairs was prosperous or adverse, Kwampaku always had to be honored with some present, by which either envy in prosperity might be softened, or favor in adversity might be won.
[22] While he thus compelled others to pour out their resources, he himself amassed immense treasures, partly from the contributions (as described) of others, partly from the skillful management of revenues. He had built vast and strong granaries in his provinces, in which to store crops collected from his own estates, to be offered for sale there or exported elsewhere at a suitable time. Simon Aydono, who served as his secretary, once told our Fathers that from rice alone, which he had sold from his own estates, he made annually nine hundred thousand Gochos, or one million of our gold pieces. What shall we think of his other revenues? What of customs duties and public taxes?
[23] Nor was he free from the stain of avarice, nor did he fail sometimes to lower himself to the sordidness of common trade. Around Miyako indeed, all the fields and estates, from whose revenues many colleges of Bonzes and very many other families were supported, he ordered to be measured and separated by fixed boundaries, says Frois, and afterward converted them to his own use. The same writer elsewhere reports that farmers under him were in a miserable condition, and all others, of the highest and lowest rank, were oppressed by the harshest yoke of servitude. "Boiones" or "Voiones" are certain earthenware vessels, of little value in the Philippine Islands where they are made; but because they are very useful for preserving the liquid called Cha (tea), and the herb from which it is prepared, they are most highly esteemed among the Japanese and are regarded as precious stones. Taicosama, therefore, thinking he would make an enormous profit, sent two men to the Philippines to buy up as many Boiones as could be obtained — a trade scarcely befitting a king. When informed by them that certain Japanese merchants, most of them Christians, had transported very many such vessels from Manila, the chief city of the Philippines, to Japan, he turned his efforts to scraping them all together: and those who had acquired them he punished most severely, and from this source alone amassed a very large treasure: for he even had leading men brought in chains from Nagasaki to Miyako on this account.
[24] What shall I say of his ambition, what of his appetite for glory? He referred all things to this. It was chiefly this disease that afterward drove him to wish the Christian religion to be eradicated, as we shall say below. And he himself confessed to the Fathers of the Society of Jesus in the year 1586 that, content with the immortality of his name and fame alone — which he had secured by his brilliantly accomplished deeds — he wished henceforth to direct all the force of war against Korea and China, by whom he had nevertheless been provoked by no injury. Nor (which is remarkable) although that expedition displeased everyone, was there anyone among so great a number of Kings and Princes who dared to resist or contradict him. Nor indeed did he ever tolerate anyone who contradicted him, or give ear to arguments: but, as Justo Ukon was accustomed to say of him, he wished everyone to act and speak according to his own way. Indeed, the Kings and Princes who came to him as a matter of duty, he treated with contempt as if they were commoners. This was all the harder for them because they were not unaware of the station from which he had sprung.
[25] Amid these vices, there were things which you could justly praise in him. For it was observed that, after he had given a public pledge, no one among his enemies was slain by him. When Nobunaga's son and his uncle, the King of Nagoya, had been defeated in war and compelled to surrender the fortress to which they had retreated, he stripped them indeed of the kingdoms they had held, but gave them revenues from which they might support themselves, merely prohibiting them from frequenting the court.
[26] But with most of his benefactions, nearly greater outrages were mingled. He had suppressed seditions, quarrels, and fighting by edicts: but he enforced these very edicts cruelly, punishing not only the guilty but, if they had escaped by flight, their relatives; if they had none, their slaves; if these were also lacking, their neighbors; sometimes in great numbers, if many had fled: and so very many innocent people were crucified or slaughtered in other ways. He had taken away arms from the peasants (perhaps for the same reason): but these very people, upon whose labor and wealth kingdoms are largely sustained, he had reduced to extreme poverty, so that the necessities for sustaining life scarcely remained to them.
[27] He permitted no one to keep concubines: and for this reason he had proscribed even a most noble Bonze, and had threatened the rest with death unless they henceforth led an honorable life: yet he himself was given over to every kind of lust, and maintained an incredible number of concubines. He did not allow soldiers, or even the Nobles themselves, to live in idleness, lest perhaps they should dissolve in sloth: but when there was a respite from wars, he kept them occupied in erecting magnificent buildings, raising fortifications, and renewing and strengthening old ones — in an almost servile fashion. Other intermixed honors and disgraces of his are narrated in the letters sent from Japan and afterward committed to print, from the year 1582, in which he seized the empire, to 1598, in which he died.
Section III. Taicosama favors the Christian cause for five years.
[28] Hashiba, endowed with this character, when he assumed the empire, because he knew that the Christians, and especially the men of the Society of Jesus, had been faithful to Nobunaga, treated them honorably and gladly made use of their services; whenever our men came to him, he was accustomed to receive them kindly and converse with them familiarly, as he remembered Nobunaga had done. The Christian matrons whom his wife — called Kitano Mandokoro, later Mandokorosama — kept in her household, he himself treated with such reverence that he did not vex their modesty even with the slightest word; though he conversed very wantonly with the pagan women and girls who were their companions: he permitted them to go to attend the sacrifice of the Mass and to fulfill the other duties of our religion. Indeed, he even rejoiced to see his own servants and retainers initiated into the Christian rites.
[29] Justo Ukon, by whose valor he acknowledged that the way to the empire had been opened for him, when the patricide Akechi had been successfully crushed, he loved uniquely above all the other Nobles, and in frequent conversation he extolled his prudence and courage, and said that he especially admired in him his continence and purity of life. While he was discoursing about him in this manner, a certain Prince, an enemy of Ukon, interrupted and said that he feared the Emperor was being deceived, since it was well known that Ukon was feigning one thing in his outward behavior while harboring another in his heart. But the Emperor said: "You lie. I know that Justo does not feel otherwise than he lives. But take care that you do not speak of him in this manner henceforth." At the time when he exchanged many kingdoms, as we have said, and brought under his control the castles that were around Miyako and Osaka, he asked Justo to hand over to him the most strongly fortified castle of Takatsuki, which he held, promising that he would not allow the Christians who lived there and in the subject district to be molested in any way: and to Justo he gave other lands, much larger and more fertile, together with the governorship of the province of Akashi. Likewise to Simon of Takayama, from whom he had also demanded a castle to be surrendered, he bestowed other properties in the kingdom of Mino, to the great consolation of the Christians who lived in those provinces.
[30] Simon Kondera was in command of the cavalry, and Augustin was in command of the naval forces — both pillars of the Christian cause, both so dear to Hashiba that he almost regarded Augustin as a son: whose father Joachim Ruiz (for the sudden modesty and gentleness of character displayed by Augustin after his conversion, who had previously been of a rather fierce disposition, had won him over to Christ, as well as his mother Magdalena) he appointed to the port of Muro and the island of Inyumoshima, and then to Sakai: and afterward he put his son Benedict in his place, the father being made Supreme Treasurer.
[31] Thus he valued the Christians for their virtue, and entrusted to them the highest offices of the entire empire. But idols he despised as empty and vain things. Certainly when the administration of Akashi fell to Justo Ukon, the priests of the gods, fearing that just as he had attracted all the nobles to the Christian rites in the Takatsuki district, he would attempt the same there too — to their own present loss and to the ruin of the gods — having taken counsel, they carried all the statues of the gods to Osaka, to the Emperor's mother and wife, who were wonderfully devoted to the worship of the gods, and presenting a petition, they besought them to protect the exiled gods by their influence with Kwampaku, or with Ukon himself. Those ladies bade them conceive good hope, and await the return of the Emperor, who was then occupied with some expedition. When he had returned to Osaka, they carefully set forth the matter themselves and asked him to defend the gods. He replied with a stern expression as follows: "Indeed, I have committed the administration of the province of Akashi to Justo Ukon: to whose office it pertains to decide in this matter according to his own judgment, no right having been reserved to me in his domain. As for the Bonzes who have brought here their most worthless gods, let them, if they please, carry them away again on their own shoulders, or throw them into the sea; and let them remove themselves from our presence as quickly as possible."
[32] But he saw the Religious of the Society of Jesus with pleasure and received them in familiar conversation: and perhaps he would not have been averse to accepting the faith, if he had thought it as easy to observe its laws as to assent to its mysteries. There was a certain Lawrence, one of our Japanese members, born of humble station and unacquainted with European learning, but pious and industrious in inculcating the divine faith, so that God made use of his efforts above all for the conversion of Justo Ukon and his father Darius, and also of Augustin and Joachim, and other illustrious men. To this man Hashiba once said (for he had been known to him even while Nobunaga was alive): "I would become a Christian, if you would pardon me one thing. You understand what I mean: the matter of women." Lawrence, understanding the jest, replied with a smile: "I grant the pardon gladly. Be a Christian. For even if the women drag you down with them to hell, you will at least have been the cause for many to live a good Christian life." Likewise he publicly declared before the Nobles that he judged the Christian religion to be a hundred times better than all the sects of the Japanese.
[33] On another occasion he visited our house at Osaka without notice; in which Father Gregory Cespedes received him with as much honor as he could, and satisfied his many questions about the image of our Savior which he had seen in the church with fitting answers. Before he departed, he said: "I know that you are excellent men, and that you lead a far purer life than the Bonzes. Whatever your religion teaches is entirely approved by me, except for the single chapter about not taking several wives at the same time. Were it not for this, I too would embrace the Christian faith."
[34] The Society of Jesus had maintained at Azuchi, under Nobunaga, a house, church, and seminary. After his murder, before the city fell into the hands of Akechi, all the youth who were being educated in the seminary, and the furnishings of the church and house, were quickly transported to an island some leagues distant. But after the tyrant plundered Nobunaga's treasures and turned back toward Miyako, Nobunaga's second son — whom the calamity of his father and elder brother was believed to have driven out of his mind — set fire to the palace, the fortress, and the most splendid city which his father had built and adorned at such great expense over so many years. The seminary was then transferred to Takatsuki, with Darius, Ukon's father, taking charge of it. Hashiba urged us to build a house, church, and seminary at Osaka, his own city, and voluntarily donated the site.
[35] With what great humanity and show of goodwill he received Father Gaspar Coelho, the Superior of our Society in Japan, cannot be explained in a few words. Louis Frois, who was present, related the entire matter at length, and others after him. The Christian courtiers — whom alone, together with Justo Ukon, he had ordered to be present, having dismissed the rest — asserted that he had never displayed to any King a third part of the honor with which he dignified our men. When he ordered the celebrated drink called Cha to be served — with matrons of royal birth, but Christians, holding the cups — he received these from them with his own hand and offered them first to Father Coelho, then to the rest in order: he himself conducted them through the entire palace; frequently praising their pious zeal, by the impulse of which they had come to Japan, turning over nothing else in their minds than to increase and propagate the honor of the immortal God and the worship of the divine law. He added that he would as soon as possible impel half of the Japanese dominion to accept the Christian religion: and that when the kingdom of China was occupied (for he was then contemplating this), he would have churches erected everywhere for the promotion of God's worship, and would compel the inhabitants to embrace the Christian faith.
[36] He then gave a most ample privilege, which provided, first, that we should be permitted to preach the law of Christ throughout all Japan, with no one opposing; second, that our churches and colleges should be free from the burden of receiving soldiers, with which the dwellings of the Bonzes are especially burdened; and finally, that whereas the Japanese Dynasts are accustomed to exact from their subjects various gifts, truly onerous ones, we should be rendered immune from these by royal authority. Of this privilege he had two copies made, and signed them with his own hand, so that we might use one in Japan and send the other to Europe, whereby the Princes of the Christian world might learn how much he desired to promote the growth of true piety.
[37] This benevolence of the Prince, which seemed almost incredible to all who knew him, brought an immense momentum to the propagation of the faith. Everywhere people began both to frequent our churches more regularly and to attend sermons, with such eagerness that it was sometimes necessary to preach about divine matters four times in a single day, with a very great crowd of people flocking together. Indeed, while in the year 1581, during Nobunaga's lifetime, about one hundred and fifty thousand Christians were counted in all Japan, Alexander Valignano wrote to Europe from Goa in the year of Christ 1587 — the fifth year of Hashiba Kwampaku — that there were then 135 of our men in Japan, distributed among 22 residences, upon whom rested the burden of nearly two hundred churches, with the care of approximately two hundred thousand Christians.
Section IV. The persecution stirred up against the Christians by Taicosama in the year 1587. Its causes.
[38] This was the first five years of Hashiba's rule — fortunate for him, and highly favorable for sowing the Gospel of the heavenly kingdom; a kind of springtime of the Japanese Church, in which beauty and fertility vied equally. In the third year of his empire, he took for himself the name Kwampaku, or Kampaku: he transferred this seven years later to his sister's son, with the charge of governing the empire while he himself was engaged in the Korean war; and he then ordered himself to be called Taicosama. We shall henceforth use that name, lest the multiplicity of names breed confusion. A certain summer followed, which lasted ten consecutive years — now scorching with heat, now fearful with storms, and from time to time benign with serenity. When Taicosama died, you would call it an autumn rich in fruits, yet not free from frost and rains. Winter succeeded in the last years of Daifusama, and under his son and grandson became nearly intolerable. God must be entreated for a milder climate, lest souls freeze altogether and become unfit for receiving and nurturing the seed. But if a report brought to Europe from India does not deceive, the son who succeeded the recently deceased Tokugawa shows some hope of a milder regime. Let us return to Taicosama.
[39] There was no lack of omens of the impending persecution, whether they were sent from heaven lest people be caught unprepared, or whether the infernal powers, rejoicing that the gates had been opened to them for harm, displayed them. Certainly in the year 1586, there occurred an earthquake such as had never been within all memory. At Sakai sixty houses collapsed: at Miyako not a few, together with a great shrine of the gods. All the space between those cities was shaken by a continuous tremor of forty days. There was a town of Nagahama of about a thousand families in the kingdom of Omi: the earth opening in the middle swallowed half of it, and the rest was consumed by fire. There was another Nagahama in the province of Wakata, a place famous for the concourse of traders: after several days of shaking, the houses were prostrated by an unusual surge of the sea and excessive waves, and then everything together with the inhabitants was swallowed into the deep: only the site of the ruined castle remained, covered with sea foam. Another very strongly fortified castle in the kingdom of Omi, situated on the summit of a mountain, trembled for several days, then sank entirely into the bowels of the earth, and a marsh sprang up where it had stood. The same happened to another castle in the province of Ise. In many places horrible chasms gaped open, so vast that an iron ball discharged from a musket would not reach from one edge of the abyss to the other: and such a foul stench exhaled from them that it kept travelers away from a distance. The palace of Taicosama was also shaken, though not damaged.
[40] In the following year, 1587, the persecution was suddenly stirred up, with none of our men fearing anything of the sort — even on the day before the one on which we were proscribed by the fatal edict. A Portuguese ship of unusual size had arrived at Hirado. Taicosama, burning with desire to see it, demanded that our men arrange for it to be brought to Hakata. The Provincial Superior, who was at Hakata, wrote to Domingo Monteiro, the ship's captain, that it was greatly in the interest of the common cause to satisfy the Emperor's wishes. He sped by boat to Hakata: he said he desired nothing so much as to obey the command of so great a Prince; but that to bring so vast a ship there, among so many islands scattered in shallow and shoaly straits, was impossible without certain danger to both the ship and all its merchandise. The Emperor acquiesced, and having conversed pleasantly with the captain and our men who were present on various subjects, he retired for the night.
[41] After supper, he began to speak of our men to his courtiers in his customary honorable fashion. Here Yakuin, the physician, whom others call Tokun, a crafty and perverse man from the sect which is the most disreputable among all the Bonzes, said that the Christian religion seemed to him harmful to the reputation and tranquility of the Japanese Empire, because it overturned the sacred rites of the Kami and the Hotoke, whom all antiquity had venerated as gods: that Ukon was especially striving to compel all his subjects to embrace it either by force or to entice them by inducements: that gradually the minds of the Kings, Princes, nobility, and the entire populace would be tightly bound to the Fathers, and could be turned by them in whatever direction they pleased. When Yakuin had thus begun, other detractors of our religion were not lacking, so that Taicosama himself at last allowed something against it to escape his lips. Some foresaw evil for the temples of the gods, others for the families of the Bonzes. Yakuin said that the lords of Arima and Omura were like Ukon. No one in their domains swore except by the God of the Christians: too much authority and power was accruing to these trumpeters of the new rites.
[42] To be brief: the Emperor, inflamed with sudden fury, ordered Ukon to be immediately informed that he must either renounce Christ at once — under whose standard and authority he had hitherto striven to bring all men — or lay down the dignities he held at court and in the provinces. Ukon, though not unaware into what miseries he would involve all his dependents along with himself, nevertheless replied fearlessly that he was a Christian, and had always had it as his earnest desire to share with his retainers the knowledge of the Gospel law which had shone upon him by the divine gift. If the Emperor wished for this reason to strip him of his honors and goods, he would willingly submit to that sentence.
[43] Taicosama sent another envoy to the Provincial of the Society, to demand why the Fathers were compelling the Japanese with such zeal to embrace our laws, even using threats of force. Why were they demolishing the shrines of the Kami and the Hotoke? Why did they perpetually persecute the Bonzes? Why did they eat the flesh of horses and cattle, animals so useful to the public? Why were the Portuguese buying Japanese slaves and deporting them to foreign lands? The Provincial, astonished at the sudden alienation of the Emperor, replied that the Religious of the Society came from Europe to Japan at such great expense, labors, and dangers, for the purpose of caring for the eternal salvation of the natives, for which there is no hope without the law of Christ. That same law forbids anyone to be compelled by force to accept it: nor is it apparent what force could be applied to the Japanese, who in their own country enjoy such great liberty and are endowed with such sharpness of mind. But the force of truth is indeed great, which, when it has convinced the understanding, easily moves the will to seize upon those things which are taught as right and holy. Furthermore, since the Japanese see that no help toward salvation is offered by the Kami and the Hotoke, many of them demolish their temples or dedicate them to the worship of the eternal God. Neither our men nor the Portuguese eat horse meat; the latter, and our men in their company, eat beef; they were prepared to abstain even from this, should the Emperor command it. The Portuguese buy slaves from the Japanese: and our men had tried in vain to dissuade both sellers and buyers. This kind of commerce could easily be checked by the royal Prefects through an edict posted in the maritime cities.
[44] Before this reply had been conveyed to Taicosama, another of his guards arrived, to present to the Fathers, who were intent upon prayer to God, the sentence passed against Ukon. This messenger doubled their anxiety and sorrow. The following day, which was sacred to the Apostle St. James, Taicosama hurled many accusations against the Christian religion: that its heralds, under the pretense of preaching eternal salvation after this life, were winning over the minds of the multitude to themselves, whom they would incite to rebel against the Lord of Tenka whenever they pleased: that he would have been crushed had he not taken precautions. Certain pagans exulted with joy, applauded his good fortune, and extolled his sagacity. He himself, because the grounds for anger which he had communicated to the Provincial through the intermediary were frivolous, declared by public decree that, since Japan was the kingdom of the Kami, it was not lawful for the religion of Christ to be tolerated there, seeing that its preachers, once they had imbued the Japanese with it, overturned the temples of the Kami and the Hotoke and destroyed the Japanese laws: he therefore commanded that all should leave Japan within twenty days; but that in the meantime no one should harm them by word or deed. The Provincial denied that it was possible to obey the edict within so short a space; since the ship that had arrived at Hirado would not sail for another six months, and there was no other ship in the other ports by which they might return to India. Taicosama agreed that they might remain in Japan for six more months, but that all should betake themselves to Hirado and there await the opportunity to sail.
[45] In the meantime there was time granted both for deliberating to what extent they should obey the edict, and for looking about for suitable supports for the Christian cause, and also for hiding places, should there be need of them. The Provincial wrote to all the Nobles, pagan as well as Christian, whomever he knew to be favorably disposed toward our affairs: but there was no one at all who dared to take up our defense before Taicosama; even though the pagans themselves called the edict unjust, cruel, and tyrannical. The Governor of Miyako and Taicosama's brother pledged their favor in whatever matters they could. The Empress Mandokorosama promised that she would intercede with her husband, when he returned to Osaka, to rescind the edict. Others helped with timely counsel. Meanwhile Taicosama handed over our houses at Miyako, Osaka, and Sakai to his guards, and swore that he would not rest until he had either recalled all the Christians to the pagan rites or driven them from life.
[46] The reason he had given in his edict for the proscription — that Japan was the kingdom of the Kami — he repeated often in various places and at various times. On other occasions he publicly declared that the Fathers were free of guilt, and that the cause of their exile had been given by certain Christians trained by them, who with little prudence and excessive fervor were striving to compel all their subjects to accept the Christian religion ... and who had persuaded many not only to be initiated into our rites, but also to overturn the idols of the Kami and the Hotoke. On yet other occasions (says Frois in letters to Claudio Acquaviva, General of the Society of Jesus, dated October 20, 1595), when he was conversing at length with his familiar pagan companions, and it seemed to some of them an opportune time to bind him to themselves by a closer bond of affection, they began to praise him flatteringly for having driven the men of the Society out of Japan; for they were wicked men, they said, and professed an impious law. Then Taicosama said: "That was not the reason you allege. For the Fathers never seemed to me to be wicked, nor their law impious: on the contrary, I affirm that they are upright men, and their law is good. But I did it because they were foreigners and strangers, and their law was contrary to the Kami and the Hotoke, by which they were utterly overthrowing all our sects and all the ancient ceremonies of our empire, with mockery and disgrace to our Kami." So he said.
[47] But the genuine causes of the proscription were his unbridled and headlong ambition, his insatiable lust, and the fear of better men — which always clings to tyrants — the demon who had completely possessed him continually goading his mind from within, and Yakuin, the servant of his most shameful desires, continually instigating from without. Since, therefore, following the example of Nobunaga, he was contemplating placing his own statue among the images of the Kami (who had been heroes elevated to the rank of gods), and establishing sacred rites for it, and compelling the people to perform them (which he also commanded in his will to be done), he perceived that the Christians would mock that superstition and folly. He already knew that his lustful ways were being censured by them. For although he had three hundred concubines at Osaka, and many elsewhere, he nevertheless had girls of outstanding beauty hunted down and brought to him throughout all Japan, as if by a kind of chase, of whatever condition they might be. His chief helper in this pursuit was Yakuin, whom we have mentioned. When this man solicited Christian Virgins of commendable appearance in Arima, Omura, and other places in Kyushu to accommodate themselves to the Emperor's will, he was nobly repulsed by them. This matter so violently stirred his indignation that he openly uttered these threats: "Since Christian girls are trained in such a fashion that they are taught not to comply even with the Lord of Tenka, I shall bring it about that no Christian remains in all Japan, nor anyone to instill such doctrine in the youth."
[48] Returning, therefore, to Taicosama himself, he complained that his authority was so trampled upon by the Christians that not even girls who had once imbibed the teaching of the Fathers would allow themselves to be induced into his service. What if Ukon or another were to raise the banner of sedition? Taicosama had long observed that the Christians, although more moderate than the rest and respectful of their Kings, were nevertheless most closely united among themselves by love, as their religion prescribed. He therefore began to fear that they would not only resist his lasciviousness and abhor his unbridled pride, but would finally, with their forces combined, avenge both these outrages of his and especially his violence and oppression of the innocent. These were his reasons for reducing to order Ukon, whom he feared, for proscribing the Fathers, and for transferring the other Christian Princes to Korea, had he been able to carry out his designs.
Section V. The Fathers of the Society remain in Japan against the edict of Taicosama. The persecution is mitigated for various reasons.
[49] Coelho, the Superior of the Society, immediately summoned all his men, widely scattered throughout Japan, to Hirado, unless anyone, after mature deliberation, should judge that he could safely hide among the Christians — especially in the Miyako region and the kingdom of Bungo. He ordered the houses and churches (after first removing all sacred furnishings and commending them to the Christians) to be voluntarily surrendered to the invading agents of Taicosama. The reason for calling the assembly was that they might appear to obey the edict, unjust though it was, and thus placate Taicosama; and that, having compared opinions, they might determine what should be done in this great matter, upon which the salvation of all Japan depended.
[50] Most arrived as soon as they could. Organtino with a companion remained at Osaka, another in the kingdom of Bungo. The youths who were being educated in the seminary followed them as they departed from Miyako: for when our men wished to send them back to their parents, they could not prevail upon them, and they resolved to adhere to them through every fortune — except perhaps two or three who were still of a very tender age. Moreover, the following things were decreed in the assembly: Since no Noble dared to intercede with the tyrant, God must be diligently propitiated with prayers, sacrifices, and voluntary mortifications, that He might soften the tyrant's heart: but death should be faced rather than Japan be abandoned — sought with such zeal, reached with such labor — lest so many thousands already joined to Christ, when they should see our men yielding out of fear of death, might fall away from the faith at a slight provocation: they should rather be encouraged by the example of constancy; but their work should be carried on so cautiously that the Emperor might not be provoked, until necessity should compel them to enter into open combat. Therefore exhortations should be given, catechesis taught, and sacraments administered in certain private houses and secret oratories, after the manner of the primitive Church. Then all were commanded by exercises of prayer and other virtues to prepare their minds for every eventuality. For it seemed by no means doubtful that when Taicosama heard that the ship had sailed and that our men had remained in Japan, he would pass the sentence of death upon them all.
[51] Before he departed from Hakata, Taicosama ordered the principal fortresses of the kingdoms of Arima and Omura to be destroyed, lest the Christians — whom he knew to be in immense numbers in those kingdoms — should occupy them and defend themselves; then he also commanded the crosses to be torn down and the churches to be demolished; and the city of Nagasaki to be held by his garrison. When he afterward perceived that this city was growing rich from the concourse of merchants and expanding wonderfully in the number of its houses, judging that handsome revenues could be derived from it, he took it from the King of Omura and brought it under his own dominion. The Kings — Protasius of Arima and Sanctius of Omura — went to Hakata to plead that they not be treated as rebels, since they had been the first to submit to the authority of Taicosama. But they accomplished nothing: they did not even think it possible to usefully advance our cause, as they had intended. But having quickly returned home, they mollified the tyrant's agents — who had already destroyed the most strongly fortified castle of the kingdom of Omura, along with six churches and several crosses — with money, so that they would not proceed further in executing the cruel commands.
[52] At the beginning of the following year, 1588, when the ship was about to sail from Japan and the truce given by Taicosama was expiring, our men, who had resolved not to depart, advised the captain to report to him that, since the ship was sufficiently loaded with merchandise and crew — both absolutely necessary — it could not receive so great a number of Religious: he would transport a few at present, the rest the following year. And indeed, so that he might not be convicted of lying, he took on board a few who were being sent to Macao for sacred ordination. The plan of our men was greatly approved by the Kings and Princes of Kyushu — of Arima, Omura, Amakusa, and others: and they accepted them, distributed in the cities and castles under their authority, to be maintained at their own expense. The spirit of Protasius shone above the rest, for he took upon himself to support seventy of our men and twenty-five students of the Miyako seminary, and he ordered the inhabitants of the territories he had recovered from Satsuma to be instructed in the Christian faith, so that in that very year up to two thousand in those regions were cleansed by baptism. Then, by a bold initiative, he recovered for Isafai, his sister's son, the territory situated between the kingdoms of Arima and Omura, which Taicosama had assigned to a certain Ryuzoji: but the authority of Augustin, who was prefect both over the Japanese sea and over supreme affairs in Kyushu by appointment of Taicosama, protected both, the blame being cast upon Ryuzoji — to whom, however, the province afterward had to be restored, along with a certain fortress of Arima's own.
[53] Augustin and Simon Kondera — formerly Master of the Horse, but in the Kyushu war placed in command of a considerable army — were themselves also prepared to lay down their goods and lives for Christ, if they were openly attacked. Taicosama, who felt that in his first conflict with Ukon he had incurred, besides the loss of a most brave and most prudent general, no small disgrace, did not dare to attack them. He did, however, keep them occupied with public affairs and, as far as he could, away from court: yet he never exchanged even a word with them about the faith. Nor did he bestow on either of them the rewards they deserved and which he himself had spontaneously promised on account of their distinguished service in Kyushu: to Kondera, indeed, though he had promised two kingdoms, he gave not even the whole of Bungo, though with the royal dignity. They preferred to dissemble the injury, rather than be compelled to be forever away from court: for they wished thus both to care for the Christian cause and especially to advise the Provincial in a timely manner on what should be done. Augustin, moreover, on Inuodoshima, an island under his jurisdiction, assigned to Justo Ukon and his father Darius, and the families of both, comfortable but remote dwellings and the necessities of life, as also to Father Organtino, so that he might conveniently make excursions into the Miyako region and assist the Christians there: he placed a Christian Knight named George in charge of the island, and ordered him to stay near the port and prohibit the entry of outsiders, especially pagans.
[54] Emmanuel Lopez, a Portuguese, who had been sent by Domingo Monteiro to Taicosama with letters, having come to Hakata and learned that he had departed from there, set out to follow him to Osaka: where, after several months, he finally delivered Monteiro's letters to him. When Taicosama read them, he blazed with incredible anger, and threatening to slaughter all who were of the Society in Japan, he ordered the churches which they had possessed at Miyako, Osaka, and Sakai — the most elegant and beautiful in all Japan — to be completely destroyed, along with twenty-two chapels between Miyako and Sakai, a stretch eighteen leagues long, where more than thirty-five thousand Christians lived. He also took the island of Inuodoshima from Augustin, knowing that Ukon and Father Organtino had a retreat there (for what do those courtly dogs, the hunting hounds of tyrants, not sniff out and track down?): yet, lest he provoke Augustin by the injury, he gave him other possessions, much larger, in the kingdom of Hizen.
[55] When these tidings reached Arima, Coelho the Provincial, thinking the entire Christian community was being attacked, summoned the Fathers who were nearby and consulted them as to what seemed best for the divine service at that time. Above all, care should be taken lest danger be created for King Protasius and the other Christian Princes who had retained our men in their territories. "But I," said Protasius, "consider myself fortunate to have so many Priests in my kingdom. If this displeases Taicosama, I shall satisfy him with arguments: if he wages war, I too shall have recourse to arms: nor do I doubt that God will bring me aid, as at other times, in so just a cause. But if God should decide otherwise, I shall willingly pour out my goods and my life for His glory. Indeed, because sooner or later he will learn that I have assigned you a seat in my kingdom in defiance of his edicts, if you agree, I shall declare war on him of my own initiative." Our men shrank from this plan, lest he endanger not only himself and his people, but all the Christian Kings and Princes altogether.
[56] The Provincial therefore judged that they should yield to the times for the present, and having changed their habit and dwelling, with our houses and churches closed, they should devote their efforts to the Christians and Gentiles in secret: so that when Taicosama made inquiries, the Princes might respond that the churches were closed, no sermons were being held; that if any Priests remained in Japan, they were living in private houses, not staying long in one place, and frequently changing the style of their clothing, so that they could not easily be caught: and thus the Princes would divert blame from themselves. All thought this advice was wisely given. Twenty who were still studying the sciences were sent with three Priests to the fortress of Chikugo: seventy-three students of Hakura, with one Priest and three Masters: ten novices and three Priests to the fortress of Ashiya. The rest were sent to various regions.
[57] On the seventeenth of August, two of our men arrived in Japan by a Chinese ship, and reported that before they sailed from Macao, news had been received that three days later four Legates would arrive there — who had presented obedience to the Roman Pontiff in the name of their allied Kings — together with Father Alexander Valignano. Father Melchior de Mora was sent to Macao to inform Valignano and the Legates of the current state of affairs in Japan; so that they might determine more wisely whether they should hasten their journey to Japan or defer it, and in what manner to arrange it.
[58] It is by no means my intention to pursue all the fluctuations by which the persecution seemed now to intensify, now to soften repeatedly. For just as a storm arising after a fierce heat of the sun thunders now upon one part of the sky while other parts are free, and then falls upon those while the former is cleared; and now when it seems to have dissipated, a more severe one arises: so throughout this entire decade in which Taicosama harassed the Church, now hope shone that he would soon be appeased, now a graver fear pressed; cities and provinces too — now these, now those — either enjoyed tranquility or were struck by new commotions. But these matters will be written by those who will treat the history of the entire Church or of our Society. It is fitting for us to set forth here only those things which pertain to the twenty-six Crucified Martyrs. It seemed worthwhile, however, to explain (and this has been done thus far) who that man was who devised their death, of what birth and character, for what cause and in what manner he set in motion the persecution, in the penultimate year of which they won the palm. But perhaps even these things have been said more at length than some readers will approve. For if anyone wants more, let him consult the narratives of Japanese affairs published in Spanish by Louis Guzman, in French by Francisco Solier, and in Latin by John Hay.
[59] Accompanying, or rather conducting back, the Legates who were returning to Japan, as we have said, was Alexander Valignano. Edward de Menezes, Viceroy of India, named him his Ambassador, and gave him letters and gifts for Taicosama, in which he also commended the Religious of the Society. The Ambassador, having first requested safe-conduct, arrived at Nagasaki on July 21, 1590. Many things were suggested against this embassy to the Emperor — suspicious by nature — by the enemies of our religion, especially Yakuin, of whom we spoke before. It was nevertheless received the following year, and was the most splendid of all that the Japanese had seen up to that day; and it contributed greatly to mitigating, if not entirely dispelling, the persecution. This also happened to the infernal enemy, who was deploying every device against it — as the saying goes — that he himself became entangled in the snares he had set for others. For while the Ambassador, being from the Society, was brought under suspicion before Taicosama, and the entire embassy was questioned as fabricated, he was advised to retain ten or twenty men from the Society as hostages until he had investigated whether any fraud lay hidden. And so it came about — what our men especially desired and the Christians would have been willing to purchase at a great price — that they were afterward retained openly in their customary habit, performed sacred rites, and spoke about divine matters, at least with the greatest freedom toward the Portuguese.
[60] Nor were the Japanese themselves unaware that God had exacted punishment from certain Europeans who had been either the authors or the endorsers of the calumny about the fraudulent embassy. First, two merchants (one had come to Nagasaki from Manila, the other from Peru, both bound to the Society by no slight favors), when they failed to achieve their aim — that through the intervention of our men the debts they owed to the Portuguese there should not be collected — asserted before the royal prefects (one of them even before Taicosama himself) that the entire embassy had been concocted by our men. But not long afterward, one of them was deprived of the use of his slanderous tongue by a kind of paralysis, death following four months later — though he was aided by our men to die piously. The other perished when his ship capsized in the crossing of a certain strait. The same vengeance struck Lope de Llano, the Ambassador of the Viceroy of the Philippines. He had led that Peruvian man (whether he believed his lies about us, or wished by this means to curry favor with the courtiers) to Nagoya, to Taicosama: and the latter had vehemently embittered him against the Portuguese and especially against us by his accusations — to the great offense of the Japanese Christians; among whom Konishi, King of Ise, son-in-law of Nobunaga, said he had been struck with stupor when he heard Christians being accused by Christians, and before Gentiles at that. But both the merchant and Lope the Ambassador, who had favored him — the former in the manner we described, the latter while returning to the Philippines in a shipwreck on a certain island — perished.
[61] Already, through frequent conversations with Father John Rodriguez, the interpreter of the Embassy, Taicosama was becoming more affable and humane day by day, and he had restored Justo Ukon to favor: but he seemed to be moved especially by the exploits of Augustin to be more fair to the Christians. He had appointed four generals to lead the forces against the Chinese, each assigned his own army. Two were Christians: Augustin and Damian of Konishi, son of Simon Kondera. Augustin had with him the Kings of Arima, Omura, Tsushima, and likewise the Prince of Amakusa — all Christians — and twenty thousand soldiers. And when Taicosama had ordered him to make the first attack upon the enemy, while the rest waited on the island of Tsushima for the outcome and were not to advance except at Augustin's signal, he himself, having captured cities, routed armies, and put the King to flight, had brought all Korea under his power. It was doubtful, however, whether Taicosama exulted more at the victory or was more alarmed by Augustin's prowess. Meanwhile, some fruit of public tranquility refreshed the Christians, but many fears also troubled them — lest Taicosama, as he had boasted he would do, should compel their best Kings to reign henceforth in Korea, having been stripped of their ancestral possessions. And indeed, he supplied provisions to the armies with the utmost stinginess, even removing their ships lest they provide for themselves: as if he fervently desired them to be consumed there by hardship and toil. And in fact more than fifty thousand men perished, and five hundred ships.
Section VI. The arrival in Japan of Blessed Peter Baptist and other Fathers of the Minors, their stay there, and public preaching.
[62] We come closer to the Martyrs. Before the persecution was intensified in the manner we shall now describe, the state of the Christian cause was such that if Taicosama should become somewhat more placable, there was hope that the entire nation would convert to our sacred rites. From October 1589 to October of the following year, twenty thousand five hundred and seventy persons gave their names to Christ, all of mature age (not counting infants), and among them Dynasts and leading men of every rank: as Peter Martins, who was afterward Bishop of Japan, wrote from Goa to Europe. In the years 1591 and 1592, more than twelve thousand were washed in the sacred waters. Already, besides Augustin, Justo Ukon, and Simon Kondera, there served under Christ's banner the Kings of Arima, Omura, Iuga, and Damian of Tsushima (who was also Augustin's son-in-law), Louis II of Goto, Damian of Bungo, Konishi (Nobunaga's son-in-law) of Ise, Paul of Tosa, of Bomi, Constantine of Bungo (though not equal in constancy to his father Francis), and very many other free Princes. For from the beginning our men directed their efforts to winning the nobility first for Christ, since the common people would follow without difficulty, as indeed happened.
[63] Already the name of the Society was becoming well known even in the farthest shores of Japan, which we had not yet reached, even by the benefit of the persecution itself, while people observed and admired our constancy in cheerfully enduring so many hardships for the sake of souls: and we were spontaneously sought after from various places. Finally, as Frois writes in a certain letter: "By God's favor, everywhere in all parts of Japan, even among the pagans themselves, our most holy Law was held in such esteem and reputation that there were scarcely any who spoke ill of it, as formerly; but (what was rightly thought a great thing) all rejoiced that they now most willingly heard what they had previously detested. And since all the Christians were virtually men of rank, the name of Christians had begun to be not only salutary but also honorable." So he wrote at that time. The governors of cities themselves, and even the Prefects of the Court, and other pagan magistrates, were wonderfully favorable. Queens and very many other illustrious women had received baptism; more were inclined toward it.
[64] Our men, however, took careful precautions to carry on the business of Christ without commotion, as they say, knowing how formidable the ferocity of Taicosama was to the Japanese. This was what Augustin continually urged, both in person when he addressed our men and in letters sent from Korea: that we should moderate our zeal; that it is safer in a storm to sail with sails somewhat contracted. The same thing was inculcated by Genifoin, the Viceroy of Miyako and Prefect of Taicosama's Court, of whom mention will frequently be made below. Gibonoshio also, the Governor of the city of Miyako, himself an intimate of Taicosama, frequently pledged his favor through letters or intermediaries, provided we caused no public disturbance.
[65] Hence it came about, as Frois writes in the year 1596: "Although the persecution of our men has maintained its course for all these ten years, nevertheless for the past three or four years, during which it has begun to languish, the Christian cause, with God's grace assisting, has always had more abundant progress, and the mind of Taico and the other adversaries toward the men of the Society has been more equitable. And indeed in the previous year, beyond all human hope, there has been to this point such a concourse of noble and illustrious men, both at Miyako and at Osaka (which cities are easily the first of all Japan, and the dwellings of all the nobility), to hear our law, that all who saw or heard of it were astonished. For these noble lords, as soon as they had submitted their heads to the sacred font, became advocates to all their friends and acquaintances to do likewise: whence so great a multitude of people flocked to us that our Brothers, when compelled to add nocturnal sermons to daytime ones, were failing in their strength." Hence the churches that had been torn down were being restored everywhere, and new ones were being built.
[66] Here an event intervened which, had the times been different, might have wonderfully expanded the Japanese Church, but which now brought it into the greatest danger. Our men were about one hundred and thirty-four: Priests forty-six; those not yet initiated into the priesthood, both Japanese and European, eighty-eight. Besides these, easily six hundred were living under the discipline of our men, of whom some contributed useful work in instructing the unlearned, others were being formed in literary studies, soon to bring aid as well to the conversion of souls — all the more usefully because, through their native language, customs, and physical appearance, they would more easily win over their fellow countrymen. At that very time there arrived auxiliary contingents — excellent indeed if you consider the holiness of their life and their learning, but less either necessary or useful in the very complicated affairs of Japan — certain most devout Fathers of the Order of St. Francis, having set out from the Philippine Islands, which are under Spanish dominion.
[67] What cause prompted them, I deliberately do not wish to inquire here. Their zeal was the chief motive; inflamed by which, from the Viceroy Gomez Perez Dasmarinas, a Knight of the Order of St. James, they undertook — if they did not spontaneously seek — an embassy, not perhaps entirely necessary. The occasion was provided by Harada Kiyemon and Hasegawa, crafty and unscrupulous Japanese, who had voluntarily given Taicosama hope that with little effort he might either subject Luzon (as they call the chief of the Philippine Islands, in which the city of Manila is located) or at least make it tributary: and they deceived both him and the Spanish Governor of those islands by carrying mandates and responses back and forth and fraudulently interpreting them — a deception they would have paid for with their lives had the Tyrant learned of the fraud even slightly. The Spaniard was more sincere and generous than was necessary, or useful to the Christian cause in Japan. Harada and Hasegawa were not suitable ambassadors for so great a matter, since it could easily be evaded by some dissimulation. And the Rector of the Society's college at Manila, warned by those at Macao, earnestly besought that this be done, lest damage be inflicted upon religion. The Governor preferred to send an embassy — first the one in which, as we said, Lope de Llano together with the priest John Cobo patronized the calumny fabricated against us: then another, in which, besides a certain Peter Gonzalez, Peter Baptist served as ambassador from the Order of St. Francis: by whom were enlisted as companions Bartholomew Rodriguez, Francis of St. Michael, and Gonzalo Garcia: for he hoped that by this means a way into Japan would be opened for him, to a most ample harvest of souls.
[68] Our men who were at Manila publicly protested, since it had been decreed by a most grave constitution of Gregory XIII that no one besides the Society of Jesus should proceed to Japan for the purpose of preaching the Gospel. Although our men were moved more by the present danger: which perhaps the most holy Pontiff had also foreseen; whose Brief, dated January 28, in the year of Christ 1585, the thirteenth of his pontificate, Louis Guzman recites — though translated into Spanish — in chapter 1 of the Treatise appended to the Japanese History. Henry Spondanus, Bishop of Pamiers, mentions the same Constitution in volume 3 of his Continuation of the Ecclesiastical Annals, at the year 1600, number 25, in these words: "After the faith of Christ had begun to be announced to the Japanese,
[70] John Blancones, who translated Barezzi's Chronicle into French with rather poor fidelity, amplifies these matters: for he says (since the Minor Fathers admit neither possessions nor revenues, being content with food and clothing alone, as truly apostolic men) that Harada had said they would be received in Japan ahead of the Jesuits. [These things were falsely exaggerated by a certain careless writer to cast odium upon the Society.] All of this is absent from Barezzi's Italian edition: as is what Blancones says, that the Brief was granted to the Jesuits by Gregory XIII because they were more worldly wise than the rest. Then what the author says -- that Father Peter preferred to be an ambassador of Christ in the conversion of souls rather than an ambassador of the city of Manila in the preservation of bodies -- Blancones himself renders as: he preferred to be an ambassador of Christ in the conversion of souls rather than of the city of Manila in the conversion of bodies, as the said Fathers wish to be -- that is, of the Society. To what end was that invidious comparison added? Or what "conversion of bodies" does he say our men aim at? I believe that in his haste to finish the work, he did not sufficiently weigh what he was writing, as when, from the faculty granted by Sixtus V to the Minors to preach in the West Indies, since the Philippines belong to them, he says the Manilans argued that the right of going to Japan was likewise granted. What kind of inference is that? How much more clearly does Barezzi express it?
[71] Confirmed, then, by the opinions of learned men that we have related, those holy Fathers undertook the burden of the embassy. That argument, indeed, about Japan being reckoned among the West Indies, was in any case frivolous. Only the embassy, undertaken for the public good, could perhaps be judged not at all repugnant to the will of the Pontiff. They therefore set sail from Manila toward the end of May in the year 1593: with Peter Gonzalez, Father Peter Baptist, a man of distinguished learning, holiness of life, and prudence; Father Bartholomew Rodriguez, the Franciscan Fathers depart Manila in the year 1593 Father Francis of St. Michael, or de Parilla; and Father Gonzalo Garcia. When they had landed at Hirado, Father Peter Gomez, our Superior in Japan, sent someone to greet them, refresh them with provisions, and render every office of charity; he ordered the rest, should they visit them, [they land at Hirado: they are greeted by the Fathers of the Society: about to go to Miyako, they request books from them] to receive them with all observance and religious courtesy. They were kindly received at Nagoya by Taicosama, to whom they also presented the gifts sent by the Governor. Then, with his permission to visit Miyako and Osaka, they asked Father Gomez for books by whose aid they might learn the language, which only Garcia was proficient in. Gomez sent them from Nagasaki a Grammar and Dictionary, as well as some easy Dialogues, a Method of Confession, and certain other books, both Japanese and Portuguese.
[72] When Taicosama returned to Fushimi, they obtained in Miyako a site for building a dwelling, though the Governor repeatedly warned them to abstain from holding sermons they build a church in Miyako or assembling gatherings. Here they constructed a house and church under the title of St. Mary of the Portiuncula; in which they first celebrated the sacred rites on the feast of St. Francis in 1594, and there they established the practice of holding sermons on Sundays and feast days. they preach in it Certain friends, even pagans, warned them that the matter seemed fraught with danger, since Taicosama was so near. Their own host Hasegawa, and Harada Kiyemon, who had brought them into Japan, fearing that danger would be created for their own fortunes and lives once the Emperor learned of this, voluntarily reported the matter to Gibonoshio, the Governor. He complained that they had not obeyed his counsel, which indeed, he said, the Governor fears ill for them they ought to have understood as a command; and again he decreed that they close the church, cover the altar, and hold no assembly of the people. He was a pagan indeed, but humane toward the Christians. Then, to sound out the Emperor's disposition, he said: "I fear that those barefoot Religious, who claim to be ambassadors of the Governor of Luzon, may be preaching the Christian law and baptizing men, as others did before." "Let them beware, if they are wise," said Taicosama in an angry voice, "otherwise I will inflict upon them a punishment terrible to all posterity." Taicosama uttering the most extreme threats; others arrive
[73] After the church was built in Miyako with impunity, other Religious of the same institute arrived from Manila: Father Augustine Rodriguez, Father Marcellus Ribadeneira, and Father Jerome de Jesus. Having received this reinforcement, Peter Baptist built a second monastery at Osaka, which he called Bethlehem. they build at Osaka: they preach at Nagasaki Then he set out for Nagasaki with Father Jerome: where, after spending twenty days using the hospitality of our men, they withdrew to a small chapel of St. Lazarus, situated outside the city, and there they performed sacred rites openly and held sermons. When Terazawa, the Prefect who was then at Nagoya, learned this from the letters of his Vicar, he ordered the names of all Christians who attended those rites and sermons to be recorded, but, the attempt being disturbed, they return to Miyako threatening to bring death upon all of them. His Vicar immediately proclaimed by herald that no one should frequent that place for such purposes. Terazawa, having gone to Miyako and conferred with Genifoin, the Prefect of the Court, wrote back to the Vicar to expel the said religious from all places under his jurisdiction. Father Gomez, the Vice-Provincial, offered them our house: they preferred to return to Miyako. again others come Then from Manila came Father Francis Blanco and Father Martin de la Ascension, otherwise called de Aguirre; finally Father Philip de Jesus, also known as de las Casas, and Father John, called the Poor, or of Zamora.
[74] I beg the pardon of the holy Martyrs for not pursuing the individual acts of each more laboriously. Why not everything narrated here in detail? Nor will what I have written in passing, perhaps, escape the censure of some: it suffices if they themselves approve. I hasten to the martyrdom, the laurel of which, because its attainment is not of him who wills nor of him who runs, but of God who shows mercy, therefore not everything that preceded it, or that paved the way to it, is always to be measured by the standard of human prudence: since even that which Christ first inculcates -- that those who are dragged before the tribunals of Kings and Governors for the sake of His name should not even premeditate what they will answer -- might seem at first glance to conflict most with such prudence. The most grave author certainly acknowledges below, in chapter 4 of the history of the martyrdom, that there had been cast, whether by their arrival, or their stay, or their too conspicuous preaching, Some offense was given a small seed of discord, which could have brought great harm to that Church. Hence that address of the glorious Martyr Father Peter Baptist to our John Rodriguez, on the eve of the martyrdom, full of most holy submission: but wiped away by mutual submission "And so, in the name of my companions, as their Superior, from this hour I beg the Father Vice-Provincial and the rest of the Society, from my whole heart, to pardon us the troubles with which we have afflicted them." Rodriguez, however, as the same historian adds, excusing their pious intention and aim, likewise asked pardon on behalf of the Society from Father Peter, if perchance he had been offended by it in any matter. Plainly, it seems to me that what St. Augustine writes in Letter 48 to Vincent of Cartenna, a Bishop of the Rogatist faction, can in some manner be applied to this matter: and (as St. Augustine wrote of St. Cyprian) by martyrdom "Cyprian either did not think at all what you recite him as having thought; or afterward corrected this under the rule of charity; or covered this blemish, as it were, of his most pure breast with the abundance of charity, while he most copiously defended and most perseveringly maintained the bond of peace of the Church growing throughout the whole world. For it is written: Charity covers a multitude of sins." 1 Peter 4:8 "To this was also added that, as a most fruitful branch, if there was anything in him that needed amendment, the Father purged it with the pruning-knife of suffering. 'The branch,' says the Lord, 'that bears fruit in me, my Father prunes, that it may bear more fruit.'" John 15:2 "Whence? -- except that, clinging to the spread of the vine, he did not desert the root of unity?"
Section VII. The history of the martyrdom of the Twenty-Six Crucified, written with the utmost fidelity.
[75] There follows an illustrious and splendid martyrdom, in which only dignity and honor and the glory of God shine forth; nothing of insincere intention, nothing of doubtful motive is mingled in. This was committed to writing by one who was able to witness the final contest, described by Father Louis Frois namely the very triumph of the Cross -- Louis Frois: whom George Cardoso, in his Notes on the Portuguese Martyrology, calls an eyewitness. He was certainly at Nagasaki one month before, for from there on the 28th of December in the year 1597 he sent to Europe his account of the Chinese embassy; who was present and five months after the Martyrs' agony he died in the same place, consumed by a lingering illness. He was by far the most knowledgeable man regarding Japanese affairs, an expert in Japanese matters having spent thirty-four continuous years there, mostly in the kingdoms of Tenshi and in the very royal city of Miyako itself, known intimately to Nobunaga and Taicosama. How much credence this history of the martyrdom deserves may be judged from the dedicatory letter to Claudio Acquaviva. For in it he professes: and using reliable witnesses "I shall relate nothing other than what I have received from trustworthy persons, partly from our Society, partly laymen, who were present at Miyako, where the persecution first arose, and at Nagasaki, where the execution was carried out, and who made everything clearly known either by letters or in person." Among these was undoubtedly Father Rodriguez, to whom Blessed Peter Baptist, on the eve of his death, had related in summary the acts of the entire journey.
[76] Moreover, concerning the integrity, wisdom, and labors of Louis Frois, one who desires to know more should consult the history of the Society by Francis Sacchini, and the Library of Philip Alegambe. From the latter I briefly glean a few details. Louis Frois, then, was a Portuguese by nationality, from Beja in the diocese of Evora. In the year 1548, not yet a priest, sent to the Indies in 1548 with Father Gaspar Barzaeus he sailed to India together with Gaspar Barzaeus and other illustrious men of the Society. On the ship, having found ample material for his charity, he vigorously exercised it with his companions, assisting all according to each one's need, both with spiritual and with bodily aids, even taking from his own provisions to give to the needy. At Goa, having pursued his studies for some time, he was taken by Melchior Nunes, the Provincial, in the year 1554, and stationed at Malacca for the procurement of souls' salvation, where he spent a most useful year; after completing studies, to Japan in 1563; first active at Omura and Tagushima after which he returned to Goa to continue his studies. These completed, setting sail again together with John Baptist Montio, after much tossing about and frequent dangers he at last reached Japan. He landed in the territory of Omura. There, in the first days, when his ignorance of the language prevented him from doing anything else, he undertook the ministry of conferring Baptism, and in a short time baptized more than sixty persons, all of them nobles or Bonzes. Proceeding afterward to nearby Tagushima in Hirado, he was seized by a most burning fever.
[77] Having given many proofs of charity and patience there, he set out for Miyako at the end of the year 1564 with Louis Almeida, and endured the hardships of sea, cold, then proceeding to Miyako with great difficulties and health not yet fully restored -- hardships that are customary on that long journey in inclement weather. Having left Almeida at Sakai for the consolation of the Christians, he proceeded alone: and at Osaka, through which he had to pass, he encountered the gravest danger to his life, and dangers instigated by a Bonze who was an enemy of the Christian name and who was diligently tracking the one marked for death. He had to change his dwelling three times; hide day and night in a blind hiding-place; and finally steal away secretly by a concealed path. driven out thence, and residing four years at Sakai Thus he entered Miyako toward the end of January in the year 1565. Shortly afterward driven out, he stayed at Sakai for four years, where he converted many nobles and many Bonzes. He returned to Miyako in March of the year 1569. But soon, as the fury of the impious was rekindled, he had to lie hidden for a time. having returned to Miyako in 1569 and obtained a residence and privileges He at last obtained from Nobunaga an ample charter, by which a permanent residence in that city was granted to him, immunity from taxes, and the power to travel wherever he pleased, with penalties imposed on anyone who should oppose him.
[78] Then another danger came to him from a most importunate Bonze. He was preserved from this peril also, for further labors, which he continued in that most difficult province with an apostolic spirit; gifted by God with an extraordinary knowledge of the Japanese language, renowned for his knowledge of the language and the grace of healing and with so ready a grace of healing that many whose health had been despaired of he restored to soundness, by divine power, as was believed, rather than by medical skill or the efficacy of potions. He lived in Japan during the most difficult times until the year 1597, when he piously passed away at Nagasaki, afterward died at Nagasaki in 1597 after enduring a long illness with patience, fortified by the Sacraments, in the Lord, in the month of July, having completed fifty years in the Society and of those, forty-nine in the East, and a full thirty-four in Japan. So Alegambe, who also reviews various writings of Frois on Japanese affairs.
[79] After him, Louis Guzman wrote two volumes in Spanish on the deeds of the Society in India, China, and especially Japan, likewise by Father Louis Guzman, a prudent man published at Alcala in the year 1601, himself also distinguished for virtue and prudence, admitted into the Society in the year 1563, and deceased in the year 1605. Concerning him, a certain Apostolic Nuncio, who had initiated proceedings against a charge maliciously brought against him, having summoned no fewer than forty witnesses, was accustomed to say afterward that he had found no less sanctity and illustrious virtues in him than he had found in those and holy on whose behalf, by the Pope's former command, he had conducted inquiry for enrollment in the Canon of Saints. So the same Alegambe, who relates much of the sanctity
of his character. Guzman himself, after recounting the glorious death of the blessed Martyrs and the ruin of the Tyrant that shortly followed, appended another treatise, divided into fifteen chapters, in which he solidly refutes the calumnies of those ill-disposed toward the Society, with a refutation of calumnies particularly concerning the Apostolic Brief which, as we have related, was issued by Pope Gregory XIII and confirmed by Clement VIII.
[80] From these two sources especially, Francis Soler drew what he published in French about Japan in two volumes; finally by Father Francis Soler but the later events, up to the year 1624, he borrowed from Trigault and subsequently published accounts.
Section VIII. The individual acts of Blessed Peter Baptist and his five companions.
[81] Neither the aforementioned writers, nor the Annals of Barezzi, have transmitted many more details about the individual Martyrs Writings about the Fathers of the Minors in particular than what others have recorded concerning those six standard-bearers of this triumphal company -- three Priests and three others from the Order of Friars Minor. For Marcellus de Ribadeneira, who is said to have written most accurately about them in the history of the Archipelago, as an eyewitness, has not yet been seen by us. From other sources we shall collect a few details untouched by Frois, or differently recorded.
[82] Peter Baptist, a native of the town of San Esteban in the diocese of Avila, had laid down the office of Commissary, and in order to enjoy a little rest and devote himself with greater zeal to prayer and the contemplation of divine things, had withdrawn to a certain solitary monastery, when he was asked by Gomez Perez Dasmarinas, the Governor of the Philippines, Blessed Peter Baptist's homeland, piety, miracles and by the citizens of Manila, to undertake the embassy to Japan. So Barezzi, book 10, chapter 59. But in chapter 68 he adds the following: It is said that Father Peter, on the solemn feast of Pentecost, healed a leprous girl, the daughter of Cosmo Gioia, a Japanese Christian; at which time tongues of red and as it were of fire were seen above the heads of all who were present; some of whom were afterward stripped of their goods and crowned with martyrdom together with Blessed Peter himself. Miracles performed after his death will be treated below. Cardoso, in his Notes on the Portuguese Martyrology, says that when he was Guardian at Merida, he was sent to the Philippines; and that at Manila he had been Custos, as they call it; and then went as Commissary to Japan.
[83] Martin de Aguirre, or de la Ascension, is said by Barezzi to have been born at Vergara in Guipuzcoa, [Blessed Martin de Aguirre's homeland, office; Blessed Francis Blanco's homeland, age] and to have been a Preacher and Lecturer in Sacred Theology. Frois says he was thirty years old, from Varanguela in Cantabria. Francis Blanco, about thirty years old, was from Monterrey in the diocese of Orense in Galicia.
[84] Philip de las Casas, or de Jesus, born in Mexico of Spanish parents, lived as a young man with such liberty and license that he was almost hateful to his very parents on that account. This so stung his soul, illuminated at the same time by divine grace, that he resolved to embrace the Franciscan institute. [Blessed Philip de las Casas, as a young man lives dissolutely: becomes a Franciscan: returns to the world: trades in China: becomes religious again] However, having taken the habit, and not sufficiently aware of how cunning an enemy he had engaged in combat, he yielded to his allurements and left the religious life. This inconstancy caused such grief to his parents that, lest he perpetually wound their sight, they sent him away to China on trading business. Some time later, reflecting on how perilously he was living at liberty, far from his homeland, and what goods he had seen and left behind in the religious life (God impelling him to ruminate on these things as well), a new ardor kindled him both to return to these and to obey with his whole soul the promptings of the divine Spirit. Having therefore gone to Manila, I know not on what business, and having concluded it, he again sought the religious habit and obtained it in the monastery of St. Mary of the Angels of the Discalced Friars Minor: where, having completed his novitiate with admirable approbation, he at last made his solemn vows.
[85] When news of this change reached Mexico, his greatly gladdened parents besought the Supreme Superior of the Order in the Indies, whom they call the Commissary General, sent to Mexico (he was then in Mexico) to allow them to see their son in that Seraphic habit. so that his parents may see him The Commissary, gladly repaying pious parents in this manner, wrote to the Philippines that Brother Philip should be sent to Mexico at once. For this reason he boarded a ship entrusted to and named after the patronage of St. Philip: carried by a storm to Japan which, shattered by the force of a tempest and cast into the port of Urando in the kingdom of Tosa, as Frois relates below, brought him shortly to the harbor of eternal blessedness, crowned with the laurel of martyrdom. The same Frois says he had been sent to New Spain to be ordained to sacred orders: but when he had been thus carried to Japan, he went to Miyako a candidate for the priesthood so that he might receive them from Peter Martinez, Bishop of Japan and China, intending to return to Manila. It is likely that Frois did not know about the visit to his parents.
[86] Afterward led with the others to the field of triumph, he embraced on bended knees the cross prepared for him, and burst out with these words: "O fortunate ship! he rejoices at the martyrdom offered him O happy galleon of St. Philip! O loss for me not at all harmful but more profitable than every gain!" While the crossbeam was being inserted into his cross, on which the one who hangs may somewhat rest, the measurement, which the carpenter had perhaps estimated by sight alone, erred, and it was placed somewhat lower than the blessed Martyr could lean upon. Therefore, once the cross was raised, to which the holy man's arms, neck, and legs had been fastened with iron chains, his body sank under its own weight so that the collar gripping his throat nearly suffocated him: and so with great fervor of spirit he cried out, "Jesus, Jesus!" he is the first dispatched, otherwise about to be suffocated When the Judge noticed this, before he should be strangled, he ordered him to be pierced with lances. And so, by a triple lance-stroke, the one who had come last to Japan was the first of all to obtain the palm of martyrdom. So Barezzi: who also in chapter 68 relates that while the ship of St. Philip, on which he was, was being tossed by storms, there appeared to the passengers, in that part of the sky facing Japan, a white Cross, shaped like those on which the Martyrs were afterward raised, visible for a quarter of an hour: then it changed to a blood-red color, an omen of martyrdom had been given him before likewise for a quarter of an hour: and finally it was enveloped in a black cloud. It was for Philip an omen of martyrdom.
[87] Gonzalo Garcia, born at Bassein in India of Portuguese parents, had himself traded for many years in Japan, and went to the Philippine Islands for I know not what mercantile purpose. There, while frequently visiting the Discalced Friars Minor, to whom he was devoted, by the impulse of divine grace he embraced their institute with such fervor that he afterward obtained a second grace from God, namely, that of martyrdom, a gain beyond all estimation, and in that very province where he had previously spent many years amassing earthly riches. He was the inseparable companion and interpreter of Peter Baptist, a layman indeed in rank within his Order, but burning with holy zeal; [Blessed Gonzalo Garcia, formerly a trader in Japan, interpreter of Blessed Peter Baptist] and even in favor with Taicosama himself, because the latter had heard that he had exchanged ample fortunes for voluntary poverty in the hope of eternal life. Raised upon the cross, he exhorted the Japanese with great spirit to the recognition of the truth. Struck by a twin lance-thrust, he expired with these words of the devout thief: "Lord, remember me." So Barezzi, and more briefly Soler.
[88] Father Francis of St. Michael, also a layman, called by some John, born at Parilla in the diocese of Palencia, not far from Valladolid, Blessed Francis of St. Michael, a Castilian was invested with the sacred habit in the province which the Friars Minor call that of the Conception: thence, moved by a desire for greater perfection, he passed to the Province of St. Joseph of the Discalced, of the same Franciscan institute. After he had lived laudably there for some time, he set out for the Philippines with several other religious of the same province. And there he led so holy a life that God is said to have worked many miracles through him. Barezzi records two in the aforementioned book, chapter 74. renowned for miracles He once visited an Indian woman who was near death and already deprived of the power of speech: and as soon as he made the sign of the Cross upon her mouth, she recovered her speech, requested baptism, and obtained it. A serpent had bitten the leg of another Indian -- as there are many such there, spreading incurable venom. Francis signed the already swollen leg with the Cross and healed it in an instant. He was fervent in the divine service, assiduous in prayer, inflamed beyond measure with the desire for the salvation of souls, zealous to whose conversion he devoted himself with greater fruit than the rest. He possessed a divinely infused power of memory so great endowed with great memory that he both learned the Japanese language in a short space of time and firmly retained in his memory nearly everything he heard. For this reason a desire to visit Japan seized him, because he burned with an immense longing to amplify the divine honor and to procure the salvation of souls: and that he might fulfill this desire, God inspired the blessed Father Commissary to choose him as his companion.
[89] He pursued the conversion of the pagans with such zeal that whatever he could not persuade them of by words, he would impress upon them by deeds themselves.
When at Miyako during Holy Week he was preparing a repository for preserving the venerable Sacrament from the Lord's Supper until Good Friday, that the mystery of the Passion may be venerated and explained according to the custom of the Church, and the watching Japanese did not sufficiently comprehend the purpose of all that preparation -- when by Holy Thursday the lamps and candles had been set out and all that scene adorned, and the Japanese still did not seem to grasp the mystery -- he has himself publicly scourged on Holy Thursday he himself stripped to the waist, and asked one of the Japanese standing by, who afterward was his companion in martyrdom, to bind his hands and publicly beat him with a rope. The other performed this so vigorously that he furrowed his shoulders with welts and wounds. Meanwhile, clasping a Crucifix in his hands, he prayed that God would open the eyes of the minds of the Japanese who were present, so that they might comprehend the mysteries of our religion and the Passion of Christ represented by that display. Thus he preluded to his martyrdom by the practice of illustrious virtues; the martyrdom which, long desired, he underwent with incredible cheerfulness of spirit. These are the main facts about him from Barezzi.
Section IX. The Life of Blessed Paul Miki, a Religious of the Society of Jesus.
[90] After the Twenty-Six Crucified of Japan were enrolled in the registers of the blessed Martyrs by Pope Urban VIII, a small Italian book was published at Rome, Writings specifically about the three Martyrs of the Society containing the particular acts of the three from the Society of Jesus -- Paul, John, and James, or Didacus -- excerpted from a letter of Father Peter Gomez, Vice-Provincial of the Province of Japan, sent from Nagasaki in the very year of the martyrdom. Another small treatise on their deeds and death was also printed at Madrid, at the direction of Father Antonio Colasso, Procurator of the Provinces of Portugal and the Indies at the Court of the Catholic King. These were drawn from volume 1 of the Illustrious Men of the Society of Jesus, which, already perhaps finished or at least sketched out at that time, was not published until the year 1643 by John Eusebius Nieremberg -- unless one prefers to suppose that the latter copied from the former. Thus not only the same facts, but all the same words, appear in both. Eusebius, however, narrates more deeds, both of our men and of the Friars Minor and the Japanese, all in a balanced style. From these we shall glean certain details omitted by Frois, concerning the individual Martyrs.
[91] Paul Miki was born (I believe this is the way it is pronounced in Japanese, which the Italians write Michi, Paul Miki's homeland and the Spaniards Miqui, neither of whom uses the letter K) -- born, I say, in the kingdom of Awa, which is the most easterly of the four kingdoms of the island of Shikoku, in a place called Teunocuni. The Roman Account says he was a native of the kingdom of Eua: this is the same as Awa, which some also call Aba. Although there is also a kingdom of Dewa in Honshu, where the more eastern part of the island extends northward; and Dewa encompasses the coast of the Sea of Japan which stretches toward the Tartars: and in this kingdom Soler later records that the King Constantine of Bungo and other Christians were relegated by Daifusama. There is another Awa, whether a kingdom or a prefecture, to the east of the spacious bay extending before the city of Yedo, which is now the seat of the Emperor.
[92] Paul's father was Fandaidonus Miki, of most noble birth, noble lineage, baptism among those most in favor with Nobunaga, as illustrious for military valor as for the Christian religion. He appears to have been initiated into the faith around the year 1568, when Paul too, then five years old, was baptized; and the grace received in baptism he displayed in his very adolescence by his character, gentle character averse to all levity, modest, mild, humble, and lovable to all.
[93] When he was eleven years old, he was entrusted by his father to Father Organtino, educated in the seminary at Azuchi to be trained in knowledge and virtue under the discipline of the Society. At about that time a seminary was erected at Azuchi, the chief city of the kingdom of Mino, which the Japanese called "Nobunaga's Paradise," the Emperor himself providing both the most suitable site and some expense for beginning the building, with certain leading nobles supplying the rest. In it were first enrolled twenty-five youths of the highest nobility, with other illustrious youths among whom were our Paul and Jerome, the son of the King of Hiunga, born of a sister of the King of Bungo, who later followed the military life but steadfastly cultivated Christian piety until death. Nobunaga himself sometimes visited the seminary and listened with pleasure to the students singing with musical instruments, and professed that he hoped for great fruit from this education of youth. They were taught, in Latin letters as Soler notes in book 6, chapter 29, not only Japanese but also Latin letters, and especially the catechism and good morals. But we were not long permitted to nourish that hope, since Nobunaga was prematurely slain, as was written above, and the whole of Azuchi, together with its most noble castle, was consumed by fire. The youths were first transferred to the fortress of Takatsuki, which belonged to Justus Ukon, and afterward to Osaka, by the will of Taicosama. afterward transferred elsewhere There was also an older seminary at Arima. To which of these Paul immediately migrated is not specified. It is established from the Roman Account that he completed his studies in the college which the Society afterward maintained on a grand scale at Amakusa, not far from Arima in Kyushu, under the Christian Prince John of Amakusa. But since this college was not built until the year 1591, it is likely that Paul reached the goal of his theological studies there, when he had already lived several years in the Society.
[94] In the year 1586, Paul's father Fandaidonus had fallen in the war waged against King Satsuma, his father having died who was invading the provinces of Bungo -- either having followed King Sanoki, to whom the province of Awa was neighboring, or perhaps in some part subject, or else Simon Kondera: at any rate, as it is written, he performed the part of a valiant Captain in every respect. Soon other standards called him; he enters the Society Paul chose for himself another Leader, having entered the Society of Jesus at the age of twenty-two. After completing his novitiate, he devoted a certain period of time to reviewing his studies of Theology and to investigating the sects of the Japanese, as Eusebius narrates, and Frois, speaking generally about the college of Amakusa in a certain letter: "In the college," he says, he completes his studies "the order customary in the Society is observed. For the Japanese Brothers, after lectures in the humanities and hearing an epitome of matters pertaining to the Christian faith, the book on the sects and errors of the Japanese, called Buppo, is set before them: so that in the disputations which they daily engage in with the Bonzes and other pagans, they may be able to refute them."
[95] Then employed in public preaching, he so excelled that he was counted among the best preachers of the divine word he preaches, with great fruit that the Society had in Japan. A numerous multitude of people flocked to hear him, especially men distinguished by birth and rank. He spoke with such ardor of spirit that he moved very many to embrace the Christian religion. in Kyushu For some years in Arima, Omura, and other kingdoms of Kyushu, with the great approval of the lords of Arima and Omura, always with an immense concourse of people and fruit, he preached. At the request of Organtino, who was in charge of the Christian cause in the Miyako region, he was sent there, and Tenshi and with the same spirit in that royal city and at Osaka and neighboring places he preached so that he won many from the nobility and many from the common people for Christ. he composes books He vigorously refuted the errors and frauds of the Bonzes, not only by the living voice but also by books composed with great erudition, by which he both confirmed the Christians and armed them against the most vain superstition.
[96] After our house at Osaka was demolished by Taicosama's order, as we related above, in the year 1596 a new Residence was established at Osaka, or a college of a few men. "And although," says Frois in a letter written toward the end of that year, "the house is not yet finished, nevertheless, during the persecution, on account of the concourse of many nobles coming to hear our sermons, we could not do otherwise. For the Court of Taico now depends on Fushimi and Osaka." At this time Father Marcellus de Ribadeneira, of the Order of St. Francis, an apostolic man, [praised by Father Marcellus Ribadeneira of the Order of Minors, as a modest Religious] became acquainted with Paul, and in his history of the Archipelago, not yet seen by us, writes the following about Paul Miki, as reported by Eusebius Nieremberg: "He came two or three times to our monastery" (whether at Miyako or Osaka is not clear from Eusebius) "and then I perceived that he was a man observant of silence and modesty, and that he showed in reality how much good he had learned in the eleven years he had lived in the Society. Among all the Brothers who preached while I was in Japan, this holy Martyr was considered by the Christians to be the most a spiritual Preacher, and affectionate and humble spiritual Preacher, and was said to produce especially brilliant fruit above the rest, and to declare a burning zeal not so much by words as by his very feeling. For which reason also he was praised by the very Fathers of the Society as a good and humble Preacher, one who earnestly sought the advancement of souls and his own progress in virtues." So he wrote. And again elsewhere: "Although the holy Society of Jesus may rightly glory that it has had many
illustrious Martyrs, killed by heretics and pagans; yet among the foremost and most celebrated may be counted the holy Brother Paul Miqui, and an illustrious Martyr because by his martyrdom he shed luster both on his Religious Order and on his nation."
[97] I omit here what Frois relates below about Paul: that he converted a man his notable deeds, to be narrated below who was being led to execution, in the very midst of the surrounding guards; likewise six others during the time he himself was held under custody; that he remonstrated with friends who wished to free him; that he gave thanks to the Friars Minor because under their shadow he had obtained so great a benefit from the divine mercy; that he requested that the opportunity to confess and communicate be obtained for himself and the other companions of martyrdom; his exhortations to those same companions, sermons at Hakata and elsewhere along the entire journey; the advice given to Fazamburo; and finally his last sermon from the cross. All these things, I say, I omit, as they are recorded by another. I add a few things from other sources.
[98] On the first of January in the year 1597, while being led from Osaka to Miyako, exulting with a marvelous joy of spirit, he said to the bystanders: he rejoices that in age and other things he resembles Christ "I have lived thirty-three years; at which very age Christ died for us. Today is sacred to the most holy name of Jesus, to whose Society I, though unworthy, am enrolled. It is a Wednesday, on which the same Lord Jesus was sold to the Jews. They say we shall die on Friday, together with Him as well." He continued: "I exult greatly, that even in so small a matter I am permitted, though undeserving, to imitate my Lord, who suffered so much for my sake." In prison he spoke many words about divine matters to the guards and to those held captive for crimes, he preaches in prison and some promised that they would become Christians as soon as the opportunity arose. When he spoke of the Passion of Christ, he treated it with great feeling and eloquence: and then he extolled the dignity of martyrdom, congratulating those whom God deemed worthy of such great glory. A nobleman, with great emotion of some distinguished in the use of arms, was listening to him discourse -- a man whom, together with five other illustrious men, he had converted and baptized at Osaka during this very time of persecution. Moved by the speech of the speaker, he publicly professed himself a Christian, deterred by no fear of death.
[99] On the first night that Paul spent in the prison at Miyako, he was heard speaking these words to himself: "How glad I am that, born thirty-three years ago, at the age at which the Son of God wrought the remedy of our salvation, at night he gives thanks to God that in certain things he is like Christ I offer myself to Him! That I departed Osaka on the Day of the Circumcision, on which the same our Lord began to shed His blood for our redemption! I was bound today, on Thursday indeed, the very day on which Christ was bound: tomorrow, on Friday, I shall be paraded through the streets of the city of Miyako." And pouring out tears of joy, he gave prolonged thanks to God, who had bestowed upon him this happiness, that he might imitate Him in some way.
[100] When the Cross prepared for him came into view, he said to the Christians standing by, he exults at the sight of the Cross that he had been arrested because he had preached the Law of God; urging them to hold firmly to it themselves and not to neglect matters pertaining to salvation. "Today," he said, "is my Easter. O with what great grace has God honored me!" And he repeated the same words again and again. He rebuked the Japanese who wished to kiss his garments, he spurns honor shown to himself and by no means permitted it: he also drew back from the Portuguese who were preparing to do the same, showing that it displeased him greatly. He instructed all with fitting advice and counsels; and having spoken many words full of edification, tearing himself away from them with a glad and cheerful countenance, he approached the cross with great and brave spirit.
[101] Raised upon the cross, he delivered that address to the spectators which Frois briefly reports: then with a present and uplifted spirit, he addressed certain of the Christians standing by and bade them convey his greetings to certain absent persons; and before he was pierced by lances, he said: "Into your hands, Lord, I commend my spirit." he dies piously "Come to my aid, Saints of God," and other words of that kind: and at last he gave back his spirit to the Creator.
Section X. What rank in the Society did Blessed Paul Miki hold?
[102] We inquire here not whether Paul had been ordained to the priesthood, still less whether he was a Professed or a Formed Coadjutor (as we call those who, after their virtue and learning have been long and thoroughly proven, have taken solemn vows, or at least public ones), but whether he had been so admitted into the Society that he was counted among the number of Temporal Coadjutors, whom other Orders call Lay Brothers. I believe this controversy was raised because he is perpetually called Brother Paul by the Spaniards and Portuguese. believed by some to be a Temporal Coadjutor, because called Brother Paul For those whom we hold as true brothers, joined by a closer kinship of Spirit than of flesh, and address by that term of endearment whether in letters or in familiar conversation -- of these the Spaniards and Portuguese scarcely make mention without prefixing the name "Brother": a practice customary indeed among certain other Religious, but not, at least universally, in the Society. For when the General Superior prescribes prayers for our non-Priests, he does not immediately write "Brother Gaius" or "Brother Titius," but simply "Titius" or "Gaius": unless perhaps there might be doubt whether the one recommended belongs to the Society or not; then indeed he adds that the Masses or prayers be offered "for our Brother N."
[103] Moreover, this question about Paul seems to have already been decided by the authority of Mutius Vitelleschi, General Superior of our Society. For when at Rome (as I learned from those who were present) in the year 1627, a grave and devout Priest of ours, the Father General forbids this to be affirmed and a friend of mine, said in a certain exhortation to the community that those three blessed Martyrs had been Coadjutors; eight days later, at the same hour and place, the Father Assistant for Italy delivered an exhortation and forbade, in the name of the Reverend Father General Superior, that anyone should call or write them Coadjutors.
[104] Not long after, their martyrdom was engraved in copper at Antwerp by Aeschyllus, or Schelte, Bolswert, an outstanding artist, with this inscription: "The First Fruits of the Martyrs of the Society of Jesus in the Japanese Church. Blessed James Ghisai, sixty-four years old, and an engraved image, with an inscription that implied this singularly devoted to the meditation of the Passion and Cross of Our Lord Jesus Christ; Blessed Paul Michi, thirty-three years old, burning with zeal for the souls of Japan to be converted to the faith of the Cross of Christ; Blessed John Gotho, nineteen years old, a Christian from the womb, bearing in the flower of innocence and youth the religious cross of Christ. Three Japanese, in the year of salvation 1597, during the reign and at the command of Taicosama, near Nagasaki, were crucified for the name of the Lord Jesus, pierced through the sides by lances, and gloriously fell, shedding their blood: now illustrious for miracles, at the bidding and will of the Supreme Pontiff Urban VIII, they have been honored with sacred honors in the year 1628, and are celebrated throughout the world on the birthday, the fifth of February. To the Religious Coadjutors of the Society of Jesus, S. a Bolswert, Engraver, dedicates, donates, and consecrates this." he orders it destroyed The same General Superior, when he saw such an inscription and image, ordered our men to buy back the plate and have it destroyed.
[105] The reasons by which some reckoned Paul among the Coadjutors, I have found to be approximately these. "Why otherwise," they asked, The arguments of those asserting this are refuted "was he not ordained to the priesthood, being so advanced in age? -- Doubtless as a neophyte, after eleven years spent in the Society." Yet here we see some, whose ancestors have been Christians from time immemorial, not ordained as Priests until the thirteenth or fourteenth year after entering religion. Nor do I know whether anyone in Japan had then been promoted to the dignity of the priesthood. Father Sebastian Kimura, nearly Paul's contemporary, was the first to be consecrated, but at Macao, and he had entered the Society four years before Paul.
[106] They further alleged that because he was called a Preacher, it did not follow from this that he was not a Coadjutor, since it was an accepted practice there for Coadjutors also to preach. Even if we granted them this, they would still not establish that he was a Coadjutor. Yet we do not even need to concede that any of our Religious who are recorded as having been assigned to public preaching in those regions were Coadjutors -- that is, of the kind Those in Japan who are said to have preached as Coadjutors of the Society who are received into the Society for the management of temporal affairs and the bodily service of the Priests. Nor do I think they are ignorant that in the fourth class of those who dedicate themselves to our institute, St. Ignatius our Father places in chapter 1 of the Examen, section 11, those who are admitted without determination, to whatever they shall be found suitable for as time progresses; the Society not yet deciding to which of the said grades their talent is more suited. We have sometimes seen some remain thus Indifferent into the ninth year: why should they not remain so even longer in Japan, they appear to have been Indifferent if it seems good to the superiors for the greater glory of God?
If in Europe some for just reasons remain in the grade of Approved Scholastics until advanced age, why cannot those in the farthest parts of the world continue in the class of the Indifferent? But even if we grant them this -- that certain true Coadjutors, skilled indeed in sacred matters though ignorant of the Latin language, were sometimes permitted to deliver sermons to the people -- it would not thereby be concluded that Paul was not destined for sacred orders: for we do not prove this by that argument, as they suppose.
[107] But since from his earliest youth he was educated under the discipline of our men in the seminary, But Paul was a Scholastic up to the age of twenty-two (as was previously reported from the letters of Father Peter Gomez, who at that time presided over the entire Society in Japan), what, then, did this noble youth learn in all that time? The science of handling arms? As if that should be sought from us. Or perhaps the art of cooking food or beer? nourished in the seminary to the age of 22 Or of sewing and mending clothes or shoes? For our Coadjutors are generally exercised in such things. But it is said that he did not serve the students, but studied with them; and this word, I think, if nothing else is added, signifies being instructed in the liberal disciplines. If Paul devoted himself to these for so many years, since the Japanese are of keen intelligence and capable of Latin letters and arts, he surely acquired that learning which is necessary for candidates being prepared for the priesthood.
[108] And indeed we said above that Latin letters were taught in the seminary at Azuchi, where Latin letters were learned to Paul and his companions, and concerning the seminary at Arima, Frois explicitly states in letters of the years 1591 and 1592 that there were students of the Latin language in our schools. Then he continues: "I shall come to the seminary, so that Your Paternity may understand what is to be expected from the education of the students. Certainly all give great hope of future profit. with great progress For (to say nothing of what was previously written about them) in these two years those who devote themselves to letters have made great progress in mastering the Latin language... During the Christmas holidays, when the Rector of the seminary, for the students' consolation Latin plays were composed and performed and for the sake of exercising the Latin tongue, had arranged for them to present some play about the Nativity of Christ, with Japanese-language interludes, they accomplished it with such dexterity and gravity that they drew tears from many. And those who had seen such things in Europe confessed that these young men were in no way inferior to Europeans in acting. The Japanese were so pleased with the thing that they seemed to be in another life." In other letters the same Frois writes: a Latin catechism was taught "This year the Catechism of the Council of Trent has been published in Latin, and it is taught in the seminary." Therefore the students understood Latin.
[109] And when he treats of the seminary at Arie (Arie being a city of the kingdom of Arima, larger than Arima itself), he says: "The seminary is divided into four classes and a school three schools were of the Latin language; one of Japanese antiquities in which the art of writing is taught. In one of them the antiquities of Japan are taught to those who have completed the course of the Latin language: which is very useful, not only for delivering sermons but also for dealing with Japanese who are learned in Japanese antiquities. The remaining three classes are of the Latin language." And after a few words: "The Father Vice-Provincial this year 1595 went expressly to the seminary to receive fifteen of its students into the Society -- five Portuguese and ten Japanese. verses, riddles, and Latin orations were posted The students of the seminary, at his arrival, posted many riddles, verses, and Latin orations: which brought the greatest pleasure to all... Many are so devoted to letters that they have been found studying by lamplight until midnight. To foster this ardor, moreover, many Latin orations are delivered throughout the year, orations were delivered and dramas given in Latin readings and compositions are arranged, and prizes are distributed to those who excel above the rest. This year two dramas have been given in Latin by the students of the seminary... Therefore we have ample matter for giving thanks to God, that in these parts, so remote from the European world, we see introduced these exercises of our Society. And indeed some are already so practiced in speaking that when a suitable occasion arises, they move not only themselves but also their listeners to most abundant tears by the force of their eloquence. And all who have children in the seminary make no end of giving thanks to God that they have made such progress both in the knowledge of God and of divine things, and in letters as well."
[110] "This year," says the same author a little further on, "the students of the first class completed the lessons of the Latin language with such profit that they can not only perform the office of teachers Paul seems also to have taught Latin letters but also assist and sustain the Christian cause." This second activity is one in which I believe Paul was exercised -- not only in learning Latin letters while he was among the students, but also in teaching them once he was already in the Society, just as is done in Europe. I draw this inference from the letters already cited of the years 1591 and 1592, where we find the following: "Amidst the upheavals and changes of this two-year period, with divine grace assisting, our men also reaped their domestic fruit, both in the course of religious virtue and of literary exercise: for things were so arranged that our scholastics and seminary students were deprived of not a single lecture or other literary exercise; and many were rendered fit as were also other Japanese to undertake higher studies. Nor do we lack teachers: for besides many Japanese Brothers of ours who are fit to teach, there are also very many Europeans at hand." Do you hear of our Japanese Brothers fit to teach? And do you suppose Paul, who was then one of the foremost Preachers, was not tested by the same standard? And if then many were fit to undertake higher studies, even among the students, why should he not be believed to have been then trained in the same? Indeed, perhaps he had even undergone his Third Probation? In the college of Amakusa, certainly, perhaps he had even undergone his Third Probation in the year 1596 there were ten veteran Brothers who, having completed the course of studies, were passing through the third year of probation according to the custom of the Society. Whether Paul was among them, however, there is no way to determine with certainty.
[111] It is otherwise sufficiently clear that in the seminary, and after he was enrolled in the Society, in the college of Amakusa, he devoted himself to those studies by which the way to the priesthood is paved. Other students too were being formed as workers In the Letters of the year 1595 it is written thus: "I will only add this, that the enemy of the human race, seeing arms being prepared against himself through these seminary students, and many vigorous workers being sent forth daily into the field to his destruction, etc." More clearly, in the Letters of the year 1592, what our men intended by the education of youth in the seminaries is expressed in these words: "Whence it appears how great is the expectation concerning those who are nourished in the seminaries: whose number, since it can be increased, as has now been ordered, Priests, Pastors will furnish a supply of workers, Pastors, and Priests for the Japanese Churches."
Section XI. Concerning Blessed John Soan, or Goto, and Blessed James, or Didacus, Kisai, Novices of the Society of Jesus.
[112] Goto is the first island encountered by those sailing from India to Japan; distant from Macao, the western emporium of the Chinese, which the Portuguese especially frequent and have recently fortified with walls, two hundred and ninety-seven leagues; from the city of Liampo, which is the eastern boundary of the Chinese kingdoms, In Goto, the island nearest to India as Maffei writes in book 12, sixty leagues; more than ten from Japan itself; formerly part of the kingdom of Hizen, it afterward acquired its own King. The people, as Frois testifies, are humane and easygoing by nature. Our men in the year 1566 preached the faith of Christ at Okikoka, the royal city, and then at Okura, a village a league and a half distant, with happy success; for at that time many embraced it, and two years later the King's son, under Louis I, the King called Louis in baptism, suffered much on that account from his father, at the instigation of the Bonzes: yet he gradually inclined both his household and many of his subjects in the same direction, and the wife he had meanwhile married he baptized in the year 1570, giving her the name Mary. Having at last come into possession of the kingdom after his father's death -- but for only three years -- he passed away, to the great sorrow of the good, in the year 1579. He had a son, also called Louis: this one, deprived of the kingdom by an uncle who claimed guardianship, at last recovered it with the favor of Augustine, with Taicosama's approval, after the uncle was killed in the Korean expedition around the year
1595.
[113] From Goto, Blessed John Goto derived his origin and name; John born of Christian parents born during the reign of Louis I, on one of those islands (for there are three, scarcely half a league from one another) to Christian parents in the year 1578. But when Louis died and the kingdom was seized by his brother (as was just said), who was mortally hostile to our religion, many voluntarily went into exile right from the beginning, whom he savagely persecuted; and they migrated to Nagasaki as a two-year-old he goes into exile with them and to other places in Kyushu. That John's parents were among them is probable, since he was raised in those places and found his parents there when he came to be crucified.
[114] Whether or not he was raised in a seminary and instructed in Latin letters, I will not pronounce: instructed in Christian doctrine, he serves as Catechist in Kyushu and Osaka he was certainly superbly educated in the doctrine of the catechism in our house from his earliest age. Therefore from the island of Kiko, which is near Amakusa (a different island from that of the four kingdoms of which we spoke above), he was sent to Osaka, a city at a considerable distance, to assist Father Peter Morejón, serving in the capacity of Catechist and assisting at Mass. He was of a candid nature, of upright morals, of courageous spirit: he certainly could have escaped from danger before the guards were placed at our house in Osaka, and sacristan; he refuses to flee but he refused, and with the utmost fidelity placed in safety the furnishings of the sacristy in his care.
[115] At last admitted into the Society, which he had earnestly requested beforehand, just at the time when he was arrested, together with Blessed James, or Didacus, Kisai. You ask to what grade? To whatever the Superiors afterward judged them suitable; [admitted into the Society with James Kisai, as Indifferent: both take devotional vows] remaining in the meanwhile as Indifferent, as we call them. Both, however, later took vows, with the approval of the Provincial, as Frois relates in chapter 13, number 99. For what he writes about renewing vows is to be understood only of Blessed Paul Miki. The vows of the others were what we call vows of Devotion, by which some of the more proven are permitted to bind themselves privately, before the completion of the novitiate period, although through these they do not truly become Religious, but only through those vows which they make after the full two years of probation have elapsed.
[116] When he was about to be fastened to the cross, he saw his father approaching to bid farewell, and so he addressed him first: "See, my father, he bids farewell to his father that you understand nothing is to be preferred to eternal salvation, and that no sloth creep upon you in seeking it." "You advise rightly, my son," said his father. "See that you too are now brave and great of spirit, and cheerfully bear death, since you undergo it for the worship of the divine Majesty. I too and your mother are prepared to meet it for God's sake, if it should be necessary." John praised his father and gave him a blessed Rosary that he had, and gives a memento to him and his mother and asked him to carry to his mother, as a keepsake of himself, the small cloth with which he had covered his head. Antonio Francisco Cardim, of the Society of Jesus, Procurator of the Province of Japan to Rome, in a book published in Rome in 1646 which he entitled A Bouquet from Japanese Flowers, has this to say: "The father himself, having overcome his grief, attended the execution of his son, and returned richer and more illustrious, sprinkled with his blood." He calls the Martyr himself Saint John Soan, otherwise called Goto.
[117] Catching sight of a certain Christian he knew, he asked him, when he returned to Miyako, to convey his warmest greetings to the Fathers of the Society, he sends greetings to the Fathers at Miyako especially to Father Peter Morejón (whose companion he had been for some years), and to report to him that by the mercy of God and by his holy counsels and teaching, he had attained the heavenly prize which he now nearly held in his hand. When he saw the cross prepared for him, with great cheerfulness of spirit he voluntarily approached it. Once bound to it, he persevered with such steadfast and firm spirit that the spectators were amazed. From there he exhorted to constancy those who hung on either side of him, from the Cross he exhorts his companions on one side Paul Ibarki, very recently brought to Christ, and on the other Louis, a nephew of the same Paul, a truly outstanding young man. When Father John Rodriguez himself urged him to be brave and generous of spirit and not to give way to any negligence now, he replied that the Father might now be at ease about him. Finally, struck by a lance and calling upon Jesus and Mary, he breathed his last.
[118] James Kisai, sixty-four years old, "an ancient Christian and of good example," says Frois, "had taken himself into our house to devote himself entirely to God: in which, with great charity, James Ghisai, a devout man he had managed the care of external affairs; and he was singularly devoted to the meditation of the Passion of Our Lord." Colasso makes him a Coadjutor: Cardim says he was of the lay profession: Nieremberg is silent on the matter, but acknowledges that he discharged the office of receiving those who came to visit us -- doorkeeper of the Fathers of the Society being the doorkeeper of our house -- and that he was accustomed to edify all with pious conversations and to read the Passion of Christ daily, he reads the Passion daily: he instructs those to be baptized written in Japanese in the vernacular characters (which he formed elegantly), in a booklet that he constantly carried with him. The Roman Account, from the letters of Father Gomez, reports that he, like John, had for some years instructed those who were to be initiated in baptism.
[119] Having been admitted into the Society, he continually gave thanks to God for both these gifts: that from a doorkeeper he had become a brother of our men, and was soon to be a sharer in martyrdom as well. he rejoices at being admitted When certain Christians declared him blessed and professed their envy of him, addressing him with the greatest reverence, he himself with great modesty and humility replied that he was a great sinner. when praised he humbles himself: he does not want his things kept as relics When they asked to be given the cloth he wore at his belt, to be kept as a relic, he refused with a troubled face: but perceiving his dedication to humility, they nonetheless wrested it from him as a pledge of a faithful servant of Jesus Christ. Like most of his companions, he expired calling upon the names of Jesus and Mary, and uttering other words expressive of piety. Cardim writes that he was born in the kingdom of Bizen, which is on the island of Honshu.
Section XII. Concerning the other seventeen lay Martyrs, especially the boys Thomas, Louis, and Anthony.
[120] Of the Japanese laymen who obtained the same palm of martyrdom, nine had been baptized by the Franciscan Fathers and eight by our men. Seventeen other Martyrs, Tertiaries, or at least familiars of the Friars Minor That all of them were enrolled in prison or on the journey into the Third Order of St. Francis, as they say, by the Commissary St. Peter Baptist, certain of their historians relate, as does Cardoso in the Portuguese Martyrology: the Apostolic Brief to be recited below calls them merely familiars and coadjutors of those same six professed. Concerning the individuals, beyond what Frois records, we find very little.
[121] The names and condition of several are variously expressed by writers. Their names and condition variously expressed Francis, one of the two Added, who had accompanied the Franciscan Fathers from Miyako in order to assist them, had received in baptism the name Gaius, and in Confirmation was called Francis. He whom Frois calls Cosmus Tachegia is called by Eusebius Nieremberg Zaquiya by surname; by Barezzi, Taquia, a preacher; by Arthur de Monasterio in the Franciscan Martyrology, Tagnia. Peter Suchegirus is Suquexirus in Eusebius; Xuquexicus in Barezzi. Michael Cozachi is Cosaqui in Eusebius and Barezzi. Paul Ibarchi is Iuariqui in Eusebius; Ibariqui in Barezzi, a preacher. Louis, according to Barezzi, was a servant and Clerk of the Father Commissary, as was Anthony, whom Eusebius calls Dogicus, that is, a Catechist. Of Matthias, Barezzi says his former name was Martin, and he was called Matthias from what happened. Arthur calls him Martin, afterward surnamed Matthias. Leo Carasumarus is Carasuma in Barezzi, a preacher; in Eusebius, "the great servant of God, Leo Carasuma." Ventura is a servant in Barezzi, Bonaventure and Dogicus in Eusebius. Thomas Cozachi in Barezzi is a Clerk of the Friars Minor and only twelve years old, while Frois gives him fifteen. Joachim Saccachibara is Sanchier in Eusebius, Saquier in Barezzi. The same Barezzi says that Francis the physician was a preacher, as was the other Thomas, to whom Frois gives the surname Danchi, and Barezzi himself Xico; Eusebius makes him a Dogicus. John Chimoia is called Quizuya by Barezzi and Eusebius. Gabriel is a servant in Barezzi, a Dogicus in Eusebius. Paul Suzuqui, who was interpreter of the Friars Minor, is Suziqui in Barezzi and a preacher; Sauziquius in Arthur. These details, though minor, we have carefully collated, lest we seem to have neglected anything.
[122] The constancy of the three young men, Thomas Cozaki, Anthony, and Louis, was admirable. Frois records much about Louis below. Eusebius writes of Thomas the constancy of Thomas Cozaki that when a pagan executioner cut off a piece of his ear, he said the man might cut even deeper if he wished and thoroughly sate himself with Christian blood.
[123] About Anthony, Barezzi narrates more at length, some things similar to what others say about Louis. "Him," he says, "because Father Peter Baptist noticed he was endowed with a good disposition, he embraced with special affection.
Anthony and Louis, the boys, and their cheerfulness He and Louis served those performing the divine office: and although they could easily have escaped by flight before they were captured, they preferred to follow their Masters to chains and death. When they were being led away, they ran ahead of the rest, even with their hands bound behind their backs, and they bore such cheerfulness and fervor of spirit that they struck the spectators with amazement. Nor did they relax anything of that ardor of soul; they rather seemed to intensify it the further they went, a remarkable proof of heavenly grace.
[124] As Anthony approached the place of triumph, his parents came to meet him, Anthony refutes his parents who are dissuading him from death since they were natives of Nagasaki and Christians: who, although they by no means grieved that so blessed a lot had befallen their son, yet prompted by a certain human love, began to urge him not to go voluntarily to death in the flower of his youth, but to defer it to a more mature age; for the occasion would not then be lacking: they added tears to their words, to overcome the holy resolution of their son. He, showing nothing childish or immature, with a manly judgment, divine grace illuminating his mind, perceived what snares the most wicked enemy was laying for him through the agency of his parents: and so he responded in such a way as to thoroughly dissolve those wiles of the devil. For he said he trusted that constancy would be divinely supplied to him, through which he would emerge victorious from this struggle. Therefore let them cease their vain persuasions and not expose our most sacred faith to the mockery and consoles them and derision of the pagans: for it was firmly resolved that he would die in its defense.
[125] The Judge, seeing the parents conversing and weeping with their son, was himself moved to compassion for them, drew nearer, and admonished Anthony not to reject his parents' wishes on account of their poverty: he dismisses the Judge's promises if he would retire to his house, he would care for him as his own son and would see to it that he was enriched with honor and wealth by Taicosama. Anthony, as if dismissing these words, said: "It would indeed be great madness to value momentary and vain things more than eternal goods. Nevertheless, tell me, are you willing to bestow these things in the company and fellowship of Father Peter and his companions?" "By no means," said the Judge; "I will give them to you alone." "Shortly then," said Anthony, "you will understand how little I value your promises and life itself. For neither the cross terrifies me nor the martyrdom frightens me. Rather, I earnestly desire this alone, for the love of Him who died on the Cross for me." At the same time he turned away from the Judge with whom he was speaking and took off his Queimon (as they call a sword hanging down to the ground), and giving it to his mother, said: "Console yourself with this. he leaves his mother a memento and consolation I will pray to God in heaven for you. Do not weep on my account, but rather for these wretched pagans. I go to God, to enjoy His sight eternally: they remain in their blindness. Do not let these people perceive that it displeases you that I should die for God's sake. Nor is it right indeed that it should displease you, since He Himself first died for us." Then a letter was found in Anthony's clothing, written by him to his parents, full of a certain divine spirit, he had previously written a letter to his parents in which he consoled them, exhorting them to remain steadfast in the faith they had once received.
[126] At last bound to the cross, while awaiting the fatal wound, he invited St. Peter Baptist, at whose left he hung, to sing with him the psalm "Praise the Lord, you children," on the Cross he sings the psalm, Praise the Lord, you children but when that saint, absorbed in a kind of holy ecstasy in divine things, did not respond, he himself began it with a kind of heavenly and truly angelic song, and ran through almost the entire psalm: but before he could reach the "Glory be to the Father" with which psalms are concluded, he was taken from this life and sang it with the Angels in heaven. So Barezzi relates. If what he recounts is true -- that the same things were offered by the Judge -- they were scorned twice by the boys, first by Louis, as Frois reports, then by Anthony. But whether he appeared to have been led to execution wearing a sword, yet with his hands tied behind his back (as was said before), let others investigate.
[127] The charity of the two Added was illustrious and afterward moved even Taicosama himself to admiration, drawing from him a commendation of our people: that Christians are truly brave men, and closely bound to one another. [Taicosama marvels at the Added. The fervor of Gaius Francis and his desire for martyrdom] The ardor of Gaius Francis was conspicuous above all, so that you could recognize the fruit and efficacy of the Confirmation he had received shortly before. When the Friars Minor were cast into custody, he voluntarily professed that he too was a Christian; he visited them in prison; he joined those paraded through the streets; he even mounted the carts. Such was his desire for martyrdom. Nor could he ever be driven away by clubs or the axes of the guards, God supplying him with strength and constancy. He accompanied them to Osaka and Sakai and perpetually ministered to them in prison. At last the guards laid hands on him and Peter, but first on the personal property of both, from which they had been drawing funds for the relief of the Martyrs.
Section XIII. Miracles of the holy Martyrs after death. Relics.
[128] What emotions arose among both Christians and pagans after the triumph of the glorious Martyrs, Frois briefly touches upon in the final chapter. The Bishop himself, whom Barezzi writes watched everything from the windows of his house, the Bishop venerates the bodies of the Martyrs is reported to have come toward evening of that day to the place where their bodies stood affixed to crosses, and to have venerated them with his entire household, kneeling on the ground.
[129] Fazamburo, by no means ignorant of our mysteries (for he had once sought baptism and would have obtained it, had he not, being more desirous of earthly honor than eternal, preferred the favor of a mortal Emperor to the commandments of God) -- Fazamburo, I say, is reported by Eusebius, with tears welling up, when he saw those who were regarded by all as holy being so cruelly butchered, to have departed from the scene, Fazamburo weeps at the martyrdom leaving the execution of the remainder to the urban Prefect who was present. A certain Japanese, when he had seen with what great joy all had ended their lives, praying to God for the salvation of the Emperor and of their other enemies, and forgiving those who had nailed them to the cross, embraced a Portuguese man who was standing nearby with great emotion and many tears, professing that he was a Christian, an apostate repents and had been baptized long ago, with that very man acting as godfather, but had perfidiously fallen away, and had even lent his hand to the slaughter of these very Martyrs.
[130] Their glory was afterward made illustrious by many miracles. The lifeless bodies remained with so pleasing an appearance and posture, the bodies remain beautiful some with eyes raised to heaven, others with heads gracefully bowed, all without any disfigurement, that the Japanese marveled at and proclaimed the utterly unprecedented sight. And whereas the bodies of others who are crucified customarily putrefy on the fourth day, and their eyes are pecked by crows' beaks (which are very numerous there) and devoured, from these no stench whatsoever emanated, nor did the crows injure their eyes without stench; nor harmed by crows or approach at all. On the forty-fourth day after, the Portuguese, about to sail for Macao, visited the Martyrs' bodies so that they might attest to everything more reliably, intact to forty-four days and the beauty that still remained in them was found worthy of admiration, as is reported in the juridical inquest that the Vicar General of China conducted at Macao.
[131] Certain witnesses asserted that two days after death, someone had bitten off the big toe of St. Peter Baptist's foot, [blood flows from the body of Blessed Peter Baptist after two days, and again after sixty-two days] and that much blood had flowed and continued to drip for several hours. From another inquest, solemnly instituted at Manila with eyewitnesses legitimately examined, it is established that sixty-two days after death, the body of the same Father Commissary, hanging from the cross, still white, trembled three times; and that a great flow of blood again streamed from the side that had been pierced by a lance when he was crucified: and when this was heard at Nagasaki, certain Christians came there and dipped numerous cloths and sheets of paper in it.
[132] Even more remarkable was the following. An Italian soldier named John Baptist had come there with the Portuguese at the very time when the blessed Martyrs were crucified: the blood of Blessed Paul Miki, Peter Baptist, etc., fresh after nine months he caught in his cap the blood of Blessed Paul Miki, Peter Baptist, Martin de la Ascension, and another Japanese, which he then stored and preserved in a Chinese earthenware flask (of the kind we call porcelain). Nine months later, in the presence of the Vicar General of the Bishop of China and Japan, with six religious of the family of St. Francis present, one of St. Dominic, two of the Society, and other witnesses, one of whom was a physician, the vessel was broken open and the blood was found entirely liquid and as if freshly shed and warm, exhaling no foul odor, to the astonishment of all.
[133] On the first Friday after their agony, during the night, three great rays were seen in the sky, toward the part where the Martyrs hung, [a heavenly light above the bodies of the Martyrs and above the church of the Society] like columns of fire, heaven as it were giving testimony to their glory and portending that they, though now dead, would be a light for Japan. The middle one of these columns, after shining for two hours, settled above the church of our Society,
dissolved, and the night which had before been dark with gloom became bright and clear. In the place where the column was seen to descend, many sparks resembling stars were observed. For a long period of time, and small stars: stars above the place of martyrdom, frequently moved from there on every Friday, many stars appeared above the field of martyrdom, like candles, which, set in motion after the manner of a certain rite of processions, would descend to the hospital of St. Lazarus, which had been the first seat of the holy Fathers of the Minors when they came to Nagasaki: and from there they were carried to the place called the Hermitage of the Mother of God.
[134] So Eusebius relates from the authentic inquest. Barezzi narrates things somewhat differently. For the lights that appeared every Friday above the Martyrs' crosses, he says, were like columns, that light on every Friday and a double one above the Cross of St. Peter Baptist. About the middle of March, likewise on a Friday, an immense column of fire was seen; this then divided into three, and after two hours the middle one was borne above the church of the Society, dissolved, as we have already related, and the night that had been dark was made brighter than daylight. A short time later there appeared in the east something like a fiery arrow, then a similar one in the west; another light also, with universal awe then toward the north, above the hermit's cottage of the Mother of God, many stars of various and never-before-seen colors were observed: this prodigy, with Japanese and Portuguese watching and, in their terror, imploring God's mercy with a confused outcry, lasted four hours.
[135] But what the same author adds is astounding: the body of St. Peter Baptist disappeared for almost an entire day, the body of Blessed Peter Baptist disappears for a time from the thirteenth hour until midnight, while the guards were terrified and dismayed with fear of the punishments threatened if any of these holy bodies should be removed through their negligence: and at last it returned to the cross of its own accord, before their very eyes. The author conjectures that perhaps he had gone then to succor his faithful subject and Brother, Jerome de Jesus, perhaps to succor one in danger whom he had ordered not to leave Japan. For at about the same time, as the latter was passing through the gate of the city of Miyako, a certain witch cried out in the presence of Japanese that this was one of those who preach Nanban, that is, God. No one, however, laid a hand on him. Or certainly, Barezzi thinks, the blessed Martyr at that time brought help or to free one vexed by a demon to his friend Cosmo Gioia, whom the devil, along with his household, had been tormenting with strange terrors since he had received that Brother Jerome into his house.
[136] The Japanese also testified, as the same author writes, that they frequently saw Blessed Peter celebrating Mass in the places where he used to do so while alive, he was seen celebrating after death on many occasions with a remarkable concert of many musicians and many lights. Therefore they denied that he had died on the Cross, since they saw him performing the sacred rites, but said that the eyes of the spectators had then been deceived into believing him dead: for it is easier for one sense to be deceived than several; he was even heard here, not only, as there, seen.
[137] The same writer adds that for an entire three months after the martyrdom, the bodies intact after three months the bodies were still free from putrefaction, white, soft, and flexible: their faces were frequently seen shining with an unusual splendor, especially that of Blessed Peter, whose eyes, raised to heaven, bore the appearance of the ecstasy in which he was absorbed when he received the lance-stroke. Finally, Barezzi records that the image of the Seraphic Father Francis in their monastery at Miyako had previously sweated blood, and had thus portended that blood would be copiously shed by his spiritual sons.
[138] How reverently the blood of the Martyrs was collected, their garments cut away, and their relics sought after, is partly apparent from what has been said thus far and is partly related below by Frois in the two final chapters. Relics afterward collected Our Soler, in book 2, the final chapter, reports that when the bodies of the Saints had putrefied and dried out, and some of their bones had fallen to the ground, the Christians reverently collected them and brought them partly to Arima, partly to Nagasaki, to our church.
[139] Finally, an ambassador came from the Governor of the Philippines, and having presented the customary gifts to Taicosama, Taicosama permits the bodies of the Friars Minor to be taken to Manila inquired why he had ordered those Religious put to death, why he had seized the merchandise of the galleon St. Philip, and requested permission to take away the bodies of the slain, and that a royal decree guarantee that any ships hereafter cast upon the shores of Japan by similar misfortune would be immune from harm. The Tyrant replied that the Religious had been put to death because they had violated his edicts by preaching a law he had forbidden; the ship had been plundered because the goods of ships thus driven ashore by storm were his by right, according to a custom accepted throughout all Japan. He was unwilling to derogate from this right by granting anyone safe-conduct. As for the bodies of the slain, if they could be found, he allowed them to be taken away. So Guzman. Whether they were found and taken away, he does not indicate. Cardoso in his Notes on the Portuguese Martyrology writes that the cloak of Blessed Peter Baptist is preserved at Manila; and his right hand, with which he blessed his companions affixed to the crosses, still retains the shape and position of one blessing. Antonio Francisco Cardim, in the Bouquet cited above, writes of St. Paul Miki: The relics of our men are at Macao "His sacred remains are now at Macao, held in the highest veneration." Of St. John Soan: "His ashes are kept at Macao, in the college of the Society of Jesus, as a treasure." Of St. James Kisai: "His relics are preserved in the college at Macao."
Section XIV. The holy Martyrs honored with public Ecclesiastical office and Mass.
[140] The miracles we have related as divinely performed, most of them proven by legitimate testimonies and juridical inquest, were examined at Rome by the most grave tribunal of the Rota (as they call it) and presented to Pope Urban VIII. Who, in order to provide some consolation on earth and patronage in heaven to the Church of Japan, watered with the blood of so many Martyrs and still beset by the most atrocious storm of persecution, Urban VIII permits them to be honored publicly with Mass and office in the year 1627 granted to the Order of Friars Minor and the Society of Jesus the faculty of celebrating Mass and reciting the Office on the fifth day of February -- to the latter, for the three Martyrs Paul Michi, John de Goto, and Didacus Quizai of the Society of Jesus; to the former, for the twenty-three Martyrs of the Order of Minors of St. Francis of the Observance, of the Province of the Discalced of St. Gregory, of the Philippines and Japan. The Apostolic Brief granted to the Friars Minor reads as follows:
[141] Urban, Pope VIII, for the perpetual record of the matter.
Exercising on earth, though unworthy, the office of Our Savior and Lord Jesus Christ, by this Apostolic Brief who crowns His glorious soldiers, whose death is precious in His sight, with the crown of immortality in heaven; we willingly admit to the grace of a favorable hearing the pious petitions of Christ's faithful, especially of Catholic Kings, by which the veneration of those same holy soldiers is promoted, by which the Lord is praised in His Saints, and we follow them with appropriate favors and graces. Since, therefore, as our beloved son Peter Baptist, Procurator of the Brothers of the Order of Minors of St. Francis of the Observance, of the Discalced, of the Province of St. Gregory of the Philippines and Japan, has recently had set before Us, our Venerable Brothers, the Cardinals of the Holy Roman Church assigned to the Sacred Rites, upon the judgment of the Cardinals of the Congregation of Rites in the cause of the Canonization of twenty-three Martyrs, namely Peter Baptist and his companions from the said Order -- of whom six were professed, and the rest laypersons, familiars and coadjutors of those same six professed -- all of whom, for the name of Christ, in the town called the City of Nagasaki, outside the walls, in the kingdom of Japan, were affixed to the Cross and pierced through, the cause having been discussed in the tribunal of the Rota and afterward, by our mandate, by the same Cardinals, with our beloved son Tiberius, Cardinal Priest of the title of St. Prisca, called Muti, reporting, having been discussed, they judged it established that it is established concerning the martyrdom and miracles that the martyrdom and miracles were proven; and that therefore their actual Canonization could be proceeded to at any time; and the Superiors of the said Order, out of the devotion they bear toward those same Martyrs, most earnestly desire that the Office and Mass concerning them might be recited, as described below, until the solemn Canonization is reached (for which not only the said Peter, in the name of those same Brothers, [the King and Queen of Spain and the cities of Manila and Macao petitioning for their canonization] but also our dearest son in Christ, Philip, the Catholic King, and our dearest daughter in Christ, Isabella, the Catholic Queen of Spain, as well as the entire City of Manila and of China, or Macao, and others, have humbly petitioned Us through their letters transmitted to Us);
We, wishing to accede to the pious wishes of those same Superiors,
as far as we can in the Lord, and to honor them with special favors and graces, and absolving their individual persons from any sentences of excommunication, suspension, and interdict, [he decrees that the Office and Mass may be said concerning the six professed and the seventeen laypersons] and other ecclesiastical censures and penalties, imposed by law or by man, on any occasion or cause, if they are in any way bound by them, for the purpose only of obtaining the effect of the present document, by the tenor of these presents, and considering them as absolved; inclined to the petitions of the said Peter, humbly presented to Us in the name of those same Superiors; by the counsel of those same Cardinals, we grant and bestow, by Apostolic authority and the tenor of the present document, license and faculty that the Office and Mass of the Common of Several Martyrs may be recited and celebrated respectively, freely and lawfully, [by all Religious of the Order of Minors everywhere, by any others in the diocese of Manila, on February 5] concerning the same Martyrs, both by all Religious of the said Order of St. Francis everywhere, and also by other ecclesiastical and secular persons of the diocese of Manila only, where the principal ones of the said Martyrs, laboring for the faith of Christ, made great progress, on the day of their birthday, namely the fifth day of February. Notwithstanding any Apostolic constitutions and ordinances, and anything else to the contrary. We wish, moreover, that to authenticated copies of the present document, even when printed, signed by the hand of any public Notary and sealed with the seal of any person constituted in ecclesiastical dignity, the same faith shall be given everywhere as would be given to these present letters themselves, if they were produced or displayed. Given at Rome, at St. Mary Major, under the Ring of the Fisherman, on the fourteenth day of September 1627, in the fifth year of our pontificate.
M. A. Maraldus.
[142] Just as Paul Miki, as Frois narrates in chapter 7, gave great thanks to the Franciscan Fathers because under their shadow he and his companions had obtained the benefit of martyrdom from the divine mercy; so it is fitting for us to render thanks to the Fathers of that same most holy Order, because it was chiefly through their diligence and solicitude this cause, through the solicitation of the Friars Minor, nearly completed that solemn honors were conferred upon our three men. For while proceedings had long been undertaken by our men regarding certain other Martyrs to be enrolled by Apostolic authority in the number of the blessed -- Rudolph Acquaviva, Ignatius Azevedo, and others -- about these men in particular, as more recent (than the others mentioned) and less celebrated, no special thought had been given; the Friars Minor pursued the cause of their own, which was shared with our three men and the seventeen Japanese, in such a way that there was scarcely any doubt about the Pope's assent. the Society too presents a petition, and obtains this Brief, by which Urban VIII Then our men too were urged to lend their support to the matter. Therefore they presented a petition to the Pontiff, from whom they subsequently obtained this Indult.
[143] Urban, Pope VIII, for the perpetual record of the matter.
Exercising on earth, though unworthy, the office of Our Savior and Lord Jesus Christ, who crowns His glorious soldiers, whose death is precious in His sight, with the crown of immortality in heaven; we willingly admit to the grace of a favorable hearing the pious petitions of Christ's faithful, especially of Catholic Kings, by which the veneration of those same holy soldiers is promoted, and the Lord is praised in His Saints, and we follow them with appropriate favors and graces. Since, therefore, as our beloved sons the General Superior and Priests of the Society of Jesus have recently had set before Us, our Venerable Brothers, the Cardinals of the Holy Roman Church assigned to the Sacred Rites, upon the judgment of the Cardinals of the Congregation of Rites in the cause of the Canonization of three Martyrs, namely Paul Michi, John de Goto, and Didacus Quizai, of the said Society, who for the name of Christ, in the town called the City of Nagasaki, outside the walls, in the kingdom of Japan, were affixed to the Cross and pierced through, the matter having been discussed in the Rota and by them and afterward, by our mandate, by the same Cardinals, with our beloved son Tiberius, Cardinal Priest of the title of St. Prisca, called Muti, reporting, having been discussed, they judged it established concerning the martyrdom and miracles, and that therefore their actual Canonization could be proceeded to at any time; and the aforesaid General Superior and Priests, out of the devotion they bear toward those same holy Martyrs, [judging that the martyrdom and miracles of Blessed Paul, John, and James are established, with the King and Queen of Spain, the cities of Manila and Macao, etc., petitioning for their canonization] most earnestly desire that the Office and Mass concerning them might be recited, as described below, until the more solemn Canonization is reached (for which not only those same General Superior and Priests, but also our dearest son in Christ, Philip, the Catholic King, and our dearest daughter in Christ, Isabella, the Catholic Queen of Spain, as well as the entire City of Manila and of China, or Macao, and others, have humbly petitioned Us through their letters transmitted to Us); We, wishing to accede to the pious wishes of those same General Superior and Priests, as far as we can in the Lord, and to honor them with special favors and graces, and absolving their individual persons from any sentences of excommunication, suspension, and interdict, and other ecclesiastical censures and penalties, imposed by law or by man, on any occasion or cause, if they are in any way bound by them, for the purpose only of obtaining the effect of the present document, by the tenor of these presents, and considering them as absolved; inclined to the petitions humbly presented to Us in the name of the aforesaid General Superior and Priests, by the counsel of those same Cardinals; they may read Mass and Office concerning those same three Martyrs on February 5 we grant and bestow, by Apostolic authority and the tenor of the present document, license and faculty that the Office and Mass of the Common of Several Martyrs may be recited and celebrated respectively, freely and lawfully, concerning the same Martyrs, by all Religious of the said Society everywhere, on the day of their birthday, namely the fifth day of February. Notwithstanding any Apostolic constitutions and ordinances, and anything else to the contrary. We wish, moreover, that to authenticated copies of the present document, even when printed, signed by the hand of any public Notary and sealed with the seal of any person constituted in ecclesiastical dignity, the same faith shall be given everywhere as would be given to these present letters themselves, if they were produced or displayed. Given at Rome, at St. Mary Major, under the Ring of the Fisherman, on the fifteenth day of September 1627, in the fifth year of our pontificate.
M. A. Maraldus. Angelus Justinianus, Notary.
[144] Two years later this privilege of reading the sacred office was amplified the same granted to all Priests coming to the churches of the Society and shared with all Priests coming to the churches of the Society, by the Sacred Congregation of Rites, whose Decree reads as follows:
Decree of the Sacred Congregation of Rites, concerning the faculty of saying the Office and Mass of the three holy Martyrs, Paul Michi, John de Goto, and Didacus Quizai, of the Society of Jesus, crucified in Japan for the faith of Christ, granted to all Priests both secular and regular, coming to the Churches of the Society of Jesus everywhere, on the very day of their martyrdom, which is the fifth of February.
Since previously, on the third of July 1627, the Sacred Congregation of Rites, with the approval of His Holiness, granted that the Office and Mass of the Common of Several Martyrs might be recited and celebrated by all Priests of the same Society everywhere, for the three holy Martyrs of the Society of Jesus, Paul Michi, John de Goto, and Didacus de Quizai, crucified in Japan for the faith of Christ, on the very day of their martyrdom, namely the fifth of February; at the petition of the General of the Fathers of the Society of Jesus, the same Sacred Congregation has judged that the aforesaid Indult can be extended to all Priests, both secular and regular, coming to their churches: having consulted His Holiness, His Holiness approved on the twenty-sixth of September 1629.
John Baptist, Cardinal Deti. Brother Fulvius Benignus, Secretary.
Augustus Barbosa mentions this Indult, extended to all Priests as described, in his Summary of Apostolic Decisions, Collection 58, number 9.
[145] Furthermore, the memory of these Twenty-Six Crucified has been recorded in the Portuguese Hagiologium by George Cardoso. For although most of them were not Portuguese by nationality, these Martyrs inscribed in Martyrologies nevertheless, because it was through the industry of the Portuguese that the way for the Gospel was opened to Japan, the Portuguese rightly consider that the triumphs that others won there also belong to them. Cardoso calls these blessed champions "Blessed." They were also inscribed in the Franciscan Martyrology by Arthur de Monstier -- the six holy Minors, then the seventeen other familiars or Tertiaries, all called Blessed.
[146] A book was published at Rome in the year 1646, by the press of the heirs of Corbelletti, authored by Antonio Francisco Cardim of the Society of Jesus, Procurator of the Province of Japan to Rome, with this title: and absolutely called Saints A Bouquet from Japanese Flowers, Still Wet with Their Own Blood. The book was dedicated to Pope Innocent X; approved not only by the General Superior of the Society, Vincent Carafa, but also by the Bishop of Comacchio, the Vicar General, and Father Raymundus Capisuccus, associate of the Master of the Sacred Apostolic Palace. In that book, Eulogy VI is entitled "St. Paul Michi." VII, "St. John Soan, otherwise Goto." VIII, "St. James Kisai."
[147] Another book was published at Rome in the same year by the same author with this title: A Catalogue of Religious and Seculars Who, in the Kingdoms of Japan, from the Founding There of the Church by St. Francis Xavier, Apostle of the Nation, Were Put to Violent Death by Pagans Out of Hatred for the Christian Faith, under Four Tyrants. In that Catalogue we find: "In the year 1597, February 5, twenty-six were crucified and pierced through with lances at Nagasaki: whom Urban VIII, Supreme Pontiff, enrolled in the number of the Holy Martyrs on July 10, 1627. They are: with names expressed somewhat differently
St. Paul Miki, Japanese, of the Society of Jesus. St. John Soan, called Goto, Japanese, of the Society of Jesus. St. Didacus Kisay, Japanese, of the Society of Jesus. St. Peter Cozaki, their familiar. St. Father Brother John Baptist, of the Seraphic family of St. Francis. St. Father Brother Martin de Luines, of the Seraphic family of St. Francis. St. Father Brother Francis Albus, of the Seraphic family of St. Francis. St. Brother Philip de Casis, of the Seraphic family of St. Francis. St. Brother Francis de Parilha, of the Seraphic family of St. Francis. St. Brother Gundisalvus Garcia, of the Seraphic family of St. Francis. St. Paul Sasuki, Catechist and familiar of the Fathers of St. Francis. St. Cosmus Taqueya, Catechist and familiar of the Fathers of St. Francis. St. Leo Carasumaru, Catechist and familiar of the Fathers of St. Francis. St. Bonaventure, Catechist and familiar of the Fathers of St. Francis. St. Anthony Deyan, Catechist and familiar of the Fathers of St. Francis. St. John Kinuya, Catechist and familiar of the Fathers of St. Francis. St. Francis the Physician, Catechist and familiar of the Fathers of St. Francis. St. Joachim, Catechist and familiar of the Fathers of St. Francis. St. Francis, Catechist and familiar of the Fathers of St. Francis. St. Thomas Ixe, Catechist and familiar of the Fathers of St. Francis. St. Paul Yabaraki, Catechist and familiar of the Fathers of St. Francis. St. Thomas Deycan, Catechist and familiar of the Fathers of St. Francis. St. Matthias, Catechist and familiar of the Fathers of St. Francis. St. Gabriel, Catechist and familiar of the Fathers of St. Francis. St. Michael Conzaki, Catechist and familiar of the Fathers of St. Francis. St. Louis, a boy twelve years old, Catechist and familiar of the Fathers of St. Francis.
HISTORY OF THE MARTYRDOM
by Louis Frois of the Society of Jesus.
Peter Baptist, Priest of the Order of St. Francis, Martyr, at Nagasaki in Japan (S.) Martin de Aguirre, Priest of the Order of St. Francis, Martyr, at Nagasaki in Japan (S.) Francis Blanco, Priest of the Order of St. Francis, Martyr, at Nagasaki in Japan (S.) Philip de Jesus, of the Order of St. Francis, Martyr, at Nagasaki in Japan (S.) Gonzalo Garcia, layman, of the Order of St. Francis, Martyr, at Nagasaki in Japan (S.) Francis of St. Michael, layman, of the Order of St. Francis, Martyr, at Nagasaki in Japan (S.) Paul Michi, of the Society of Jesus, Martyr, at Nagasaki in Japan (S.) John Soan, otherwise Goto, of the Society of Jesus, Martyr, at Nagasaki in Japan (S.) James, or Didacus, Kisai, of the Society of Jesus, Martyr, at Nagasaki in Japan (S.) Cosmus Tachegia, Martyr, at Nagasaki in Japan (S.) Michael Cozachi, Martyr, at Nagasaki in Japan (S.) Paul Ibarchi, Martyr, at Nagasaki in Japan (S.) Leo Carasumarus, Martyr, at Nagasaki in Japan (S.) Louis, Martyr, at Nagasaki in Japan (S.) Anthony, Martyr, at Nagasaki in Japan (S.) Matthias, Martyr, at Nagasaki in Japan (S.) Bonaventure, Martyr, at Nagasaki in Japan (S.) Thomas Cozachi, Martyr, at Nagasaki in Japan (S.) Joachim Saccachibara, Martyr, at Nagasaki in Japan (S.) Francis, Martyr, at Nagasaki in Japan (S.) Thomas Danchi, Martyr, at Nagasaki in Japan (S.) John Chimoia, Martyr, at Nagasaki in Japan (S.) Gabriel, Martyr, at Nagasaki in Japan (S.) Paul Suzuchi, Martyr, at Nagasaki in Japan (S.) Gaius Francis, Martyr, at Nagasaki in Japan (S.) Peter Suchegirus, Martyr, at Nagasaki in Japan (S.)
By the Author Louis Frois.
DEDICATORY LETTER.
Louis Frois to the most Reverend Father in Christ, Father Claudio Acquaviva, General Superior of the Society of Jesus.
[1] How great a fruit has been gathered in Japan from the conversion of the pagans and the instruction of Christians, and what has been the state of the Christian cause in the past year and a half, is set forth in the annual letters sent to Your Paternity by this ship. The author's other narratives To which are also appended other special letters concerning the arrival of the Bishop of Reumu, the Lord Peter Martinez: which treat both of his journey undertaken to visit Taicosama, King of the Japanese, and of the effort and zeal fruitfully employed by him in tending his flock, according to the duty of the pastoral office. But since the affairs of Japan, when they seem to be in the most happy and tranquil state, are accustomed to be suddenly agitated and disturbed by various storms and unforeseen calamities; so now a new and long-foreseen storm of persecution against us has arisen. Concerning which, and at the same time concerning the glorious death of twenty-six Christians who, by command of the King, partly because they had preached the Gospel and partly because they had given their names to Christ, were crucified, we shall hereafter treat.
[2] The aim proposed in this narrative is none other than to survey the naked and simple truth: which truth, with what fidelity these things are written the chief ornament of all history and indeed its necessary foundation on which it must rest, ought to be. And therefore I shall relate nothing other than what I have received from trustworthy persons, partly from our Society, partly laymen, who were present at Miyako, where the persecution first arose, and at Nagasaki, where the execution was carried out, and who made everything clearly known either by letters or in person. I have divided the entire account into chapters, both to spare the reader the tedium that excessive length is wont to engender, and to treat more conveniently and clearly certain particular matters, most full of delight and edification, that occurred in this persecution.
NotesCHAPTER I
Concerning the state in which the Japanese Christians were before this persecution, and what was its origin.
[3] In order that the beginning and origin of this recent persecution may be more perfectly understood, it must be known that when Taicosama, the monarch of Japan, ten years ago ordered all of us, under penalty of death, to leave all Japan on account of the preaching of the Law of the Gospel, the Fathers of the Society of Jesus proscribed from Japan it seemed to the Vice-Provincial and the other Fathers that the Christians ought by no means to be abandoned at that time, and therefore no one should leave any kingdom. Nevertheless, in order to yield somewhat to the royal anger and not appear to despise his edict, and thus avert all evils from the Christian Lords who still retained their position, they remain in changed garb the same Vice-Provincial directed that we should no longer wear cloaks or upper garments, as they call them, but only the very long robes customary among the Japanese when, according to their rite, they renounce the world; and in this way continue, as before, working in the Lord's vineyard. For we were quite confident that the King, when he learned that we had remained in this garb and had thus to some extent obeyed his edict, would dissemble about the entire matter. For the same reason, at Miyako and Osaka, privately conducting sacred services where Residences were built after this edict, we erected no public church but only a private chapel for celebrating Mass and administering the holy Sacraments: with a hall adjoining on the outside, in which we could deal with the people. By this moderation and caution, and they convert many and especially by our remaining hidden, we have been thus far immune from all danger; and so great an addition to the number of the faithful has been made in this decade that more than sixty-five thousand persons (as is clear from the letters sent heretofore) have been washed in the sacred waters of baptism -- not counting infants born to parents already Christian.
[4] Nor was the King unaware that all of us had remained in Japan: but he declared himself satisfied that we were in hiding and appeared to shrink from being seen as violators of his mandate. Indeed, it is now the fourth year since, observing how much profit from the Portuguese ship that returns annually from China redounds to all Japan, the Emperor dissembling and with what authority the Fathers, as their preachers and directors, are esteemed among those whose efforts also maintain and preserve peace and quiet in the mutual commerce of Portuguese and Japanese, he confirmed the permission granted two years earlier at the request of the Father Visitor: namely, that ten of the Fathers might reside at Nagasaki on account of the said ship, and permitting the rebuilding of the Nagasaki church with the addition that they might rebuild the church which he himself had ordered razed to the ground one year before. Moreover, as a sign of his reconciled feelings toward us, he permitted a certain Father to have access to him, and received him with honor. For this reason, therefore, and on account of those ten to whom a residence at Nagasaki was granted, we have lived in Japan with moderate tranquility, one hundred and thirty-four from the Society: and we have visited many of its provinces, sowing the word of God and assisting Christians with our ministries: and we have so tempered our ardor that we have always, as the Superiors desired, given more consideration to the common good -- that is, to preserving intact this Church planted with so many labors and toils -- than to private consolation in shedding our blood for Christ; which latter in the end seemed much easier: for it is better to offer one's throat to the executioner once and fall, than to die daily amid so many dangers and hardships which must be endured for the preservation or increase of the Christian community.
[5] And this was the state of the Christian cause when, from the principal city of the Philippine Islands called Manila, four Fathers of the family of St. Francis, called barefoot, arrived, sent as ambassadors by the Governor of the Philippines to the King of Japan. Those Fathers were received by the King, [the Franciscan Fathers well received by him as ambassadors, but forbidden to preach] as was fitting for ambassadors, most courteously: and at length he directed them to return to their Philippines, saying he did not wish his Law to be publicized in his empire: and therefore the men of our Society had been banished by his command; nor had he permitted any but a few to reside at Nagasaki, on account of the Chinese ship. But when the Fathers pressed that they at least be granted permission, as to all foreigners, permitted to see Miyako to see the magnificent and splendid works of the city of Miyako, so that on returning to their people they could celebrate them, the most vain Taicosama replied that he was greatly pleased by this, and would gladly provide the expenses necessary for the journey. Armed with this permission, therefore, they set out on the road toward Miyako, they settle there where they stayed for some months in the house of a certain pagan knight who, together with another friend, favored them, because both had been the instigators for their coming to Japan.
[6] After time had elapsed in this manner, since they suffered many inconveniences in their lodging, the Fathers at last requested that enough ground be assigned to them for building a small dwelling: having obtained a site a very suitable one was assigned, but with the attached condition that they not preach the holy Gospel. But with the help of certain Christians, they build a church they did not hesitate afterward to build a church as well, and, because they thought this was being done for the greater glory of God, they could not be called back from their purpose by any advice of friends. For those friends well knew that no permission had been granted to those Fathers by the King to build a church, friends disapproving and that they would do better to build only some convenient chapel, but removed from public view, lest the matter should eventually reach the ears of Taicosama. Then, when the church had been raised to its roof, the said Fathers began to preach the Gospel publicly, exactly as if they had obtained full permission from the King, moved by desire and zeal to help these wretched souls and kindled by the example of five holy Fathers of the same order, they preach openly in it who, while preaching the doctrine of Christ throughout Africa with incredible fortitude, were killed with the Miramolin King of Morocco's own hands.
[7] But our men, observing that by this course of action not only they themselves but the entire Society, they are warned by our men and all Christians, were being brought into the gravest danger of life and fortune; and that matters were tending toward nothing other than the ruin in a single moment of what had been built with such great efforts over so many years; they set before the said Fathers (as charity demanded of them) a careful consideration of whether it was appropriate, after the royal prohibition, even out of a mere desire for martyrdom, to publicize the Christian religion publicly, thereby giving Taicosama cause to devise a new persecution against the Christians of Miyako, many of whom were of noble birth and recently converted. Which was indeed more than probable, if it should reach his ears that no account was being taken of his edict. The same was indicated to them by those two knights and by noblemen who had brought them from Manila, fearing indeed that they themselves would come into danger of their lives for having brought those Fathers into the kingdom. Indeed, the principal lords, and even the Governors of the Court themselves, kindly warned them: because that manner of acting (the said lords said) was exotic and unusual in Japan. Nor did the immense ardor for conversion among every class of people, who had been instructed in the rudiments of Christian doctrine and washed in the sacred waters by our men, diminish on account of this rumor. The Governors had indeed observed this, but because they noticed that we had some regard for the secular authority, they dissembled; sometimes kindly advising us to proceed cautiously and prudently in the conversion of Christians.
[8] This was the first occasion of this storm. A second, no less significant, was provided by Yakuin, the King's physician, a notorious Epicurean and the mortal enemy of all divine and human laws, by Yakuin the physician especially of those which war most fiercely against the flesh and the senses. a perverted man The devil therefore used this man as an instrument in this new persecution, as he had throughout the entire preceding decade; a man who let no opportunity pass to contrive the ultimate ruin of our men and of all Christians. His perverse will was augmented by the King's favor, with whom he was very much in good standing; then by his ample wealth, which was continually increased by new and splendid gifts. in favor with the King This hatred was nurtured by his love for the sect which, although falsely, he professed. For he had been one of the number of the Bonzes. Hence he also resolved to spend a great part of his wealth on restoring a certain place, formerly devastated by Nobunaga, called Figenoyama, which is sixteen miles from Miyako, an enemy of the faith and formerly contained a great number of temples and Bonzes. While he labored, therefore, in erecting new edifices for the demon, and at the same time feared that the light of the propagated Gospel would one day dispel the darkness of the Japanese sects, it happened that the bitter hatred once conceived against us he fixed ever more deeply in his breast. While from one side, therefore, the Franciscan Fathers continued publicly, as we said, to proclaim the Gospel, and from the other many were also initiated into the sacrament of Baptism by our men, they are accused before him and the entire populace in general was understood to be inclining toward our holy faith, Yakuin, goaded by the one who envies all our goods, could no longer suppress the venom that gnawed at his heart; but seizing the opportunity so eagerly sought, he denounced the name of Christians before the King, not without great detriment to the faith.
[9] The third cause of the new persecution was as I shall now relate. In the previous year, ninety-six, in the kingdom of Tosa (one of the three largest islands of Japan, to which the light of the Gospel had not yet penetrated), there arrived a ship sailing from the Philippines to New Spain, the Spanish ship confiscated into the treasury or Mexico, having lost its mast, rudder, and other necessary equipment, and altogether battered and leaking from past storms. Scarcely had the ship arrived when the lord of the place immediately informed Taicosama by letter and offered it to him, laden with rich merchandise. He, lest so fine a prize be snatched from his grasp, immediately dispatched one of the principal Prefects of his Court, by name Gemonogius, to inspect the ship and seize all the merchandise in the name of the Royal Treasury. For it is an ancient custom of the Japanese that only the timbers of ships are given to the lord of the place. Gemonogius departed, and having completed everything ordered in Tosa, returned with the spoils to Taicosama at the very moment when Yakuin was contriving the worst against the Christian name. And when Gemonogius, now another minister of iniquity, aggravated the Christian cause with new suspicions and false reports on account of the passengers of that ship, new calumnies burden the Christians and especially mentioned that among them were certain Religious who, as if spies of Christian Princes, had come for the purpose of spreading their law; it came about that the King, already of his own accord incited, poured out all his wrath upon the faithful of Christ.
[10] But the heavenly Father, the benign protector of all who are afflicted for His name, foreseeing the beginnings of the impending persecution, by His divine providence, by which He gently disposes all things, arranged that at that very time the Bishop of Japan should repair to Miyako, the Christians strengthened by the Bishop's Confirmation, at Miyako and Osaka to console that Church by his presence and fortify it against all hostile attacks with the sacrament of holy Confirmation. And indeed a certain new strength and living ardor of faith sensibly appeared afterward in the hearts of the Christians, as will be clear from the course of the history: and such and so great was the devotion of the Christians in receiving the said Sacrament that they allowed that good Prelate rest neither by day nor by night. In such great numbers they flocked from various and far-removed places. And much effort was expended in restraining the ardor of all, lest even the smallest rumor reach the ears of the King or his intimates. For this reason the Bishop was compelled to leave the Court at the first opportunity. But the said ardor could not be so contained as not to come to the attention of the physician, who likewise did not remain silent before Taicosama.
[11] The persecution initiated at Miyako And these were the three principal points from which the present affliction drew its origin, and which at Miyako finally broke into the open on the eighth of December, as we shall relate in the following chapter. The rumor and report of it was not brought to Nagasaki until the twenty-sixth of that same month, the feast of St. John. The first news was brought by letters from certain pagan merchants of Sakai, who were advising their agents, as they call them, reported to Nagasaki, with exaggeration in that trading center, to quickly buy up the goods of the Chinese ship, since it was very probable that it would not return the following year: for the King was gravely incensed against the Fathers and had already ordered that all should have their noses and ears cut off, and as many as were in Miyako should be put to death; the rest, living outside Miyako, should leave Japan. But since in these letters it was not clearly declared whether the King was hostile to our men or to the Franciscan Fathers (for both were residing in Miyako), we remained anxious and in suspense for many days, commending the matter to God through prayers and holy sacrifices, until the fourteenth day of January of the year ninety-seven, then truly, by express messenger when letters were brought from various Christians, signifying that the Fathers of the Society were by no means included in the royal decree. But even so the minds of our men at Nagasaki were not set at rest, until letters were brought from our own Fathers at Miyako, dated the seventeenth of January, and afterward more recent ones from a certain Brother of ours sent expressly for this purpose by Father Organtino, so that as an eyewitness he could relate minutely everything that had occurred.
NotesCHAPTER II
At what time and in what manner the beginning was given to the persecution.
[12] When the Bishop had departed from Osaka on the seventh of December, the Bishop departs Osaka, December 7, 1596 and had already covered six miles sailing on a certain river, he was compelled to wait at its mouth until a favorable wind should blow. But the delay was not long; for on the next day, which was sacred to the Immaculate Conception of the most pure Mother of God, with a favorable breeze and sea, he set sail for Nagasaki. Before this departure of the Bishop, Father Organtino and others of our men had gone to Osaka to visit him and enjoy his holy blessing, and therefore they remained at Osaka. There, on the Octave of the Conception, Paul Ochinda, a kinsman of Ciunagondonus, lord of three kingdoms, came to them and reported to Father Organtino that he had heard from a certain physician who was attending a sick relative of his, what Yakuin, the royal physician, had recently told Ciunagondonus: "The Christians," Yakuin incites the King against the Christians he said, "as I have learned, and the Fathers themselves, are using great liberty and license at this time in spreading their law: which is certainly intolerable and redounds to great prejudice of the Japanese kingdoms, which are consecrated to the gods Kami and Hotoke. While, therefore, I hunt and seize every opportunity to denounce them to our King so that he may severely punish them, yesterday an extremely convenient occasion presented itself, and without any delay I informed the King of the whole matter. He was at that time, I confess, occupied with many affairs, so that he hesitated somewhat at my speech and gave no answer: but I shall not hesitate to press the same speech upon him a second time, and I believe he will punish them as they deserve. I truly assure you that I abhor that Law with my whole heart." This was Yakuin's conversation, narrated to Paul Ochinda, as we said, by the physician. That physician afterward added that he was greatly grieved that Yakuin was plotting such things against the Christians; for among them he had very many friends.
[13] Upon learning of this, Father Organtino immediately sent a Brother of ours to Joseph, the brother of Augustine, who was then at Osaka, to ask whether anything had been said to the King about our men. When he answered that he knew nothing, the Brother related what had been narrated by Paul Ochinda to Father Organtino. And the Lord Joseph immediately added that it could well be that these things had happened: for in recent days he himself had heard Yakuin saying that "while he pondered the affairs of his brother Augustine, he grieves over Augustine's constancy he was deeply grieved that a military commander endowed with such great virtue, and so illustrious for his splendid deeds, at the very time when he ought to be receiving the highest rewards from the royal Majesty, was instead meeting with the most unhappy results contrary to everyone's expectation: and he was certain there was no other cause for this than that through the utmost obstinacy he refused to renounce Christ, and valued the Gospel more than the Japanese gods; by whose avenging punishment it had come about that the services and benefits of all previous years were now reckoned as nothing by the King."
[14] On that same day toward nightfall, the Lord Joseph, having returned from the fortress, came to our house: and while, our house is ordered to be guarded as is usual, he was conversing with the Fathers, a Christian servant of Harimondono, the Governor of Osaka, appeared and informed them that his master had ordered one of his servants to locate the Fathers' house and guard it with a trusty watch: shortly before, the King had told him that he wished to put them all to death. At this report Joseph could not hold back his tears, and seeing that other counsels must be sought, he began with a dire adjuration to compel our men to leave the house before the arrival of Harimondono's ministers and hide themselves in some secluded place until the King's will should be more clearly known. "My Lord," answered Father Organtino, [a certain Prince carries our Fathers against their will to the houses of friendly Princes] "our desire and our glory is to endure any ignominy, indeed death itself, for the preaching of the doctrine of Christ our Savior, and therefore at every hour we are prepared to bear a thousand deaths for the Lord whom we serve and for the salvation of the Christians, for whose sake we have come from such remote parts of the world through so many perils. Do you then think we should now shun by means of hiding places the death which our Lord offers us through so holy and so glorious an occasion? -- the death, I say, which, so greatly desired by us a little before, was fleeing from us?" But when Joseph together with the other Christians more vehemently pressed our departure, adding that if Harimondono's ministers should find four Fathers together, the King, should he learn of it, would be gravely angered not only at our men but at all Christians, since he had hitherto believed that in the entire kingdom of Miyako there was only one elderly Father; and furthermore, the Fathers could easily be accused of the crime of contumacy for having lived at Osaka contrary to the express edict. By these arguments, I say, our men were persuaded and at last yielded, and Father Organtino with Father Francis Rodriguez withdrew to the house of Augustine, while Father Peter Morejón with Father Francis Perez retired to the house of Sachendono.
[15] While Father Organtino was staying in the house of Augustine, he noticed that one of the honorary pages of the household was a kinsman of a certain musician who served the King as one of his favorites. He therefore sent the boy to the musician to find out the full truth of the entire matter. The boy went and learned from his kinsman that everything that was said was perfectly true; and the kinsman added that he too had been told the same thing shortly before by the King; by false report about the Manila ship and the occasion had been as follows: "Today," the musician said, "Gemonogius has returned from Tosa with Chosugamo, the lord of that country, and has brought a list of the ship's merchandise. Among other things, Gemonogius reported to the King that all those brought on that ship were Christians, and among them many Religious: and the matter ought to be the more suspect, the fewer the goods and the more the weapons and other instruments of war it carried. He seems, however, to have said this in order to appropriate more merchandise for himself." Then Taicosama, seething with anger and fury, answered that he had already said it was a matter of the worst example if a place were given in Japan for publicizing the Christian Law: and although he had prohibited all publication, nonetheless Hasegawa had so far favored the Fathers the King rages against the Franciscan Fathers who had come from the Philippines that they had both proclaimed their Law and even built a church against his edict. Present at that time was one of Hasegawa's sons, a courtier of the King, named Ushio, and to clear his father he said: "Your Excellency speaks rightly. And therefore my father, by no means unaware that these things would displease Your Excellency, frequently warned them to abstain from preaching. But because they did not obey his admonition, my father has recorded the names of all their supporters."
[16] "Not only the Philippine Fathers," the King added, "but others too have preached the forbidden Law, and among them a certain old man" and our men (he was indicating Father Organtino) "who, as I am told, under the pretense of curing certain illnesses, baptizes men in this court. I am certain both groups will pay the penalty with their blood: I will also see to it that those at Nagasaki are crucified." At that time Cicugendono was present, who, desirous of mitigating the royal fury, said with great courage and humility:
"Your Excellency has just causes for anger, I confess; yet this once I earnestly beg that you will deign to show your kindness and clemency toward the Fathers, and spare their lives." "Since it seems good to you," replied Taicosama, "I will only put to death five or ten; and decides to kill some the rest, after their noses and ears have been cut off, and after they have been dragged through the city in carts and exposed to the mockery of all, I will send away to their own regions, whence they came." Then, turning to Ushio, he said: "This very night, as soon as the moon appears on the horizon, make all haste to Miyako and carry out my orders." This is what the above-named musician had told our honorary page.
[17] Moreover, to understand the King's purpose more correctly, it must be known that our men, especially in the Miyako region, had devoted their principal effort to converting men of noble birth: for once they are converted to God, the rest are easily converted. Observing this, Yakuin Yakuin's false suspicion about them believed that we used this quasi-stratagem to seize Japan rather than to procure the salvation of souls, and that this was why we had come from Europe to Japan. For, as we intimated above, among other false dogmas he regards the immortality of the soul as a dream, and impiously and absurdly believes that the souls of men perish with life just as those of brutes do. Relying on this same suspicion, which had already long before been heightened by Justus Ukon's singular zeal in arousing the nobility to the faith, inculcated upon the King he had inculcated the same into the King's ears: who, however, had then declared that he made nothing of this accusation. But when he arrived in the kingdom of Satsuma against the King of Satsuma, and observed that many lords with their followers had become Christians, and that the same were bound together in great mutual harmony and were vehemently devoted to the Fathers, he began to recall [and believed, when he saw the mutual charity of the Christians, being himself an atheist] what Yakuin had once filled his ears with, and to understand (though his conjecture was false) that the propagation of the faith would be detrimental to the security of the Empire. And this is the true cause of the aversion he now declares -- not hatred of the Christian Law, nor zeal for idols: for it is commonly known how little he regards Kami and Hotoke, as they are called in the Japanese language. He also has no doubt that the other life is a purely fictitious thing, and consequently that the laws directed toward it are nothing but human decrees, devised for the governance of kingdoms, so that mortals, as if held by a bridle, might be restrained from crimes by the terror of punishments in another life.
[18] But at length Taicosama, collecting himself and weighing the fact that through our presence in Japan the commerce of the Portuguese would remain safe; understanding also why nevertheless did he dissemble with our men? how honestly and sincerely, putting aside all ambition and desire for amassing wealth, we conducted our affairs; and finally, moved by the embassy which the Father Visitor had undertaken to him some years before from the Viceroy of the East Indies, when he was still called Quabacundonus, he somewhat tempered his indignation toward us, and dissembled with us all the more as he perceived that we appeared less in public and preached the Gospel with less freedom, and thus showed some regard for his Edict. But afterward, seeing that gradually other Religious also were arriving from the Philippines under the fine name of ambassadors, and thus remaining in Japan to disseminate the Law he had forbidden; and moreover, having been informed by Japanese conducting their trade in Manila that the Spaniards in this century had subjected new kingdoms to themselves, he began to renew his former suspicion about the Fathers, as though they had come thither to eventually bring all Japan under their power.
[19] Now, to return to where we left off: when the honorary page had narrated the King's verdict to Father Organtino, it seemed to the many Christians who were present that the Fathers should seek hiding places and that Taicosama's ministers, if they should come, should be told that they had departed for Nagasaki with the Bishop. But Father Organtino, clearly stating his own opinion, said: "As for the other Fathers, let them follow whatever counsel they please; Father Organtino resolves to return to Miyako for martyrdom for my part, I well know what befits this age of mine. For twenty years and more I have as best I could fostered and sustained the Christian community of these Miyako regions, and now, when the time has come to step forward publicly, shall I basely hide myself in a hole? when the greatest need presses, shall I abandon myself and my flock? Far be it from me: for thus I should never satisfy either the divine honor or the bond by which I am bound to the Society. Wherefore, God willing, tomorrow at earliest dawn I set myself on the road toward Miyako, to be crucified, or at least to be mutilated in nose and ears, or at any rate to have done to me, as a preacher of the Gospel, whatever they please." Hearing this, Father Rodriguez added that it was fixed and certain in his mind to accompany the Father and share the same hazard of danger.
[20] Those standing around marveled at such virtue, proper to religious hearts, and praised the resolve. And so both Fathers entered a certain room he bids farewell to the wife of Augustine in which, with many noble women, the Lady Justa, wife of Augustine, was engaged -- she who had been washed many years before by Father Organtino in the saving waters. When she understood that the Father was coming to say his last farewell and to hasten to Miyako to die, she was so suddenly overcome with grief that she could not utter even a word, her voice choked by tears and sobbing. But the Father strove to show there was no place here for just grief, and, as was fitting, with a speech full of charity he set about encouraging her and her companions for every future event. and to others in mourning You would have seen there those good Christians -- some, out of vehement love for so old a Father, touching his garments; others expressing by their countenance the sorrow that oppressed their hearts; others betraying by frequent groaning the grief enclosed in the deepest recesses of their souls. Nor were there lacking those who, bolder than the rest, offered themselves as the Father's companions and, as was evident, said from the heart, "Let us go too, and die with him." and to our men All things having been attended to in this house, the Father returned to our house and immediately had the two other Fathers summoned who were in the house of Sachendono: to whom, having briefly explained what he had learned and what he had resolved upon, he embraced them both with great tokens of love, and on the following morning, that is, the ninth of December, set out on the journey to Miyako with Father Rodriguez, accompanied by our Brother Paul Amakusa and other Christians. For the faithful living at Osaka, this decision partly caused great sorrow, as they saw themselves being deprived of a Father without any hope of ever seeing him again, and partly also brought joy, as they persuaded themselves that our Lord would by this means open a way for Him to bestow a more illustrious crown, such as He is accustomed to impart to His generous soldiers according to His divine will.
[21] Disposition made of our property at Osaka The other two Fathers with Brother Paul Miki and certain other Christians who had remained at Osaka prepared themselves for the same eventuality by making a general confession, and at the same time prescribed the manner and method by which the church ornaments and household furniture might be kept safe. While this was being done, a new report was brought that the King's anger and fury were directed solely against the Franciscan Fathers. But toward nightfall of the same day we additionally learned that Harimondono's ministers had indeed come to the house of the said Fathers, but had found only one, named Martin de la Ascension, a guard placed at the house of the Franciscan Fathers who had arrived that very year from the Philippines. They therefore recorded the name of this Martin and of another Christian who served at Mass, and also of two boys: and having left a guard there, they came to our lodging, where a certain Christian named Andrew Ongasawara, together with some others, came out to meet them, affirming that the house was his; although he had assigned certain of its rooms to Father John Rodriguez, the interpreter of His Excellency, ours, with the names of three persons recorded in which the Bishop had stayed when he passed through
Osaka: but now there were only three there, namely that Brother Paul Miki, another who served at Mass, and a third who managed the household affairs. He did not name the two remaining Fathers who were there, although before the arrival of the ministers they had earnestly begged Andrew and his companions to allow them to appear and share the same fortunate hazard with the rest: "For if it is determined by Taicosama to strip us of life," they said, "it is futile to think of hiding places." They added that they had been left behind for this very purpose by Father Organtino. But the said Christians gave no place to these entreaties: and so, with only three names recorded, they dismissed the Governor's ministers, entrusted to the neighbors who upon leaving ordered the neighbors to guard the house.
[22] Then at night Sachendono came to our house with a certain Christian lord and two others, who had brought two horses with a fixed resolve to carry off both Fathers by force and transport them to Sakai, nine miles distant from Osaka, the other two Fathers until the fury should subside. Since they did not trust their servants sufficiently in so grave a matter, they themselves had determined to be in the escort of the Fathers. Here our men strongly resisted, arguing that to suffer ignominy for Christ was nothing other than to pursue eternal glory: that they had left their homeland for no other reason than to fall in such a cause. against their will Moreover, if the King was determined that they must fall into his hands, no human skill offered any escape: therefore to leave that house would be nothing other than to cast into danger of life not only those who received them but also those who lent their assistance in arranging the flight.
[23] By this response the aforesaid lords were so moved that, kindled with zeal for the divine honor, they promised they would in no way recede from the faith they owed His divine Majesty or from the duties of a Christian man to be discharged: by two Christian noblemen yet they would by no means permit the Fathers to remain there, since the entire persecution appeared to be directed against the Franciscan Fathers; and the continued stay of our men in that house would serve no other purpose than to increase the King's indignation against all Fathers and all Christians in all Japan. Therefore it was not consonant with right reason, for the sake of the particular good of a few, to cast all into manifest danger. At length, joining entreaties to arguments, they compelled the Fathers to come over to their view, but on this condition: that when it was certainly established that Taicosama was putting Fathers to death for the cause of the Gospel, at night they are taken away to Sakai they too, wherever they might be, could come forth publicly and offer themselves to death. And so, following the example of Blessed Paul, who in a similar situation at Damascus allowed himself to be let down by the Brothers in a basket through the walls, they at last left the house, mounted the horses, accompanied by those lords, who chose to make that journey on foot, with their robes (which serve the Japanese in place of cloaks) and breviaries slung over their shoulders, all the way to Sakai: whence after some days they returned to Osaka.
NotesCHAPTER III
Concerning what occurred during this time both at Miyako and at Fushimi.
[24] Father Organtino, as soon as he learned from the honorary page of Harimondono's command to his lord, sent a certain Christian expressly to Miyako to inform the two Brothers of ours residing at that Residence: and when the next day, which was the ninth of December, he arrived there about noon, he brought them this most bitter news. At Miyako, our men encourage one another and others to face death But they received it as most welcome, and encouraging one another, fortified themselves for every future eventuality, and conveyed the same to Justus Ukon and certain other Christians, who immediately hastened to our house to await together with the Brothers so honorable a death. And in a short space of time their number grew. For as soon as the rumor spread among the Christians, inflamed by mutual exhortations they ran to us with great speed.
[25] Meanwhile one of our Brothers, impelled by a spirit of charity toward his neighbor, they burn the letters of outsiders whose harm weighed upon him more than his own, and foreseeing that in such cases many secrets are revealed through writings, and therefore the names of many baptized nobles could be disclosed if the officers of justice found any letters in the house, took care to have all letters that could be found, written to our men by outsiders, sought out and burned. the house of the Friars Minor is guarded Shortly afterward our men learned that Gibonoshio, one of the Governors of the Court and the administrator of Lower Miyako, where our Residence is, had sent guards to besiege the house of the Franciscan Fathers, who also lived in Lower Miyako.
[26] While this was happening at Miyako, on the same day, the ninth of December, Father Organtino arrived, Father Organtino halts three leagues from Miyako and when he was only three miles from Miyako, on the advice of Christians he sent Paul Amakusa ahead to reconnoiter the situation. Paul, having held conversation with various Christians, returned to the Father, waiting in the same place where he had left him; he reported what he had learned, namely that the King's anger was directed rather against the Franciscan Fathers than against our men: accordingly it would be advisable for His Reverence to wait there a while until the outcome of the matter should become clearer.
[27] And here again the Christians began to renew both their entreaties and their arguments for the Father to stay there, when they urge him to hide, he responds nobly not only for the reason stated, but because he ought to consider how much they needed his help in such adversity: and so they proposed various means and opportunities by which he could remain hidden. But the good Father, who burned with nothing less than a desire for life, rejected them all, saying: "Either this new tragedy is aimed at our head, or it is not. If not, what can deter me from appearing in public? But if it is aimed against us, if it marks us for death, is it fitting that I hide myself, that I flee like a mercenary? Far indeed is that from my desire, which is none other than, in the duty of the evangelical pastor, to lay down my life for the sheep of Christ, to the glory of God. Moreover, if the King is absolutely seeking me for death, what hiding place in all Japan can be so remote that I shall not be found by the fury of Taicosama? I know these counsels of yours proceed from the singular charity with which you burn for me: but therefore it is enough for me to give great thanks for your excellent good will toward me." He added other arguments by which he proved that the time had now come when it was fitting, for the glory of God, the honor of our most holy Law, and the salvation of the Christian commonwealth, that the Fathers should at last unfurl the standard of Christ and show themselves openly as preachers of the doctrine brought from heaven to earth: and they ought not nor does he wish to be ransomed to be retarded from this purpose by any vain fear or anxiety, since this desire is most acceptable to the divine Majesty. he promises however to wait there for the time being And in this way Father Organtino removed from the minds of the said Christians all thought of ransoming his life, should the occasion perhaps arise: since that would be nothing other than to flee from martyrdom, which the Lord our God was offering him as a supreme benefit. Nevertheless it was agreed among them that he should not come forth into public or openly attempt anything before the King's will should be certainly and definitely known: and with this moderation the Christians were content.
[28] On the same day Ufioius arrived at Miyako, sent by the King to record the names of those Christians who had supported the Franciscan Fathers: Ufioius records the names of Christians and without delay he instituted an inquiry and recorded the names of all Christians in Miyako. The first of these was Justus Ukon, who now has his residence there. This done, noticing that guards had been assigned to the house of the said Fathers by Gibonoshio, but not to ours, he himself went to Gibonoshio and said to him: "If guards have been assigned to those Fathers because they spread their Law, let them be assigned to the Fathers of the Society as well, because they are guilty of the same charge." And to persuade the man more easily, he published the names of certain leading men he wants guards placed at our house who had been baptized by our men, and affirmed that our men were far more diligent in the office of preaching and baptizing than the Philippine Fathers. Ufioius pressed this matter for two reasons: the first was that if any fault attached to our men, the fault of the Franciscan Fathers (if there was any fault at all) would appear less; the second was that since his father was their protector, he saw that it would redound to his great dishonor if they were punished for some offense that had in no way been punished in our men. He moreover offered him a catalogue of all Christians and demanded that guards be assigned to all, lest the King attribute it to his negligence if perchance anyone, having gotten wind of the reason for the recording of names, should escape by flight.
[29] It was certainly by divine providence that Ufioius recorded the names of the Christians before informing Gibonoshio: for since the latter was the Governor of Miyako, he is rebuked by the Governor he took it ill that Ufioius, without consulting him, should meddle in his administration, and all the more because Ufioius was his inferior: and so he was greatly angered at the man, inasmuch as the matter concerned his jurisdiction. Therefore he endeavored by every means to undo his actions, and answered him authoritatively: "You do not at all know what you are talking about; for recording the names of so many Christians much less do you understand the King's will: for it never entered the King's mind to slaughter all Christians; for that would be to put to death an immense multitude of people. Can you ascertain for certain who are Christians and who are not? For so many at this time are secretly Christian that neither I know whether you are a Christian, nor you whether I am: so take care that you do not pursue so absurd a course." Nor did Gibonoshio stop here, but proceeding further, he added: "And why, pray, have you entered in your list the name of this man?" -- referring to Justus, who was the first of all. "Is it news that he is a Christian? Or is it unknown to us that less than a decade has passed since the King himself ordered him at Hakata even of Ukon, well known to the King to abjure his baptism, and since he did not comply, wished to take his life, had not various services formerly rendered to the King obtained a reprieve, so that only his estate was confiscated? Moreover, is it not well known that the King has repeatedly admitted him into his presence as a sign of good will? What new information, then, will you bring to the King if you report that Justus is a Christian? I will certainly never tolerate this, never subscribe to such a plan. It is not fitting to assign guards to the Fathers' house, to guard our house because it is the house of the interpreter of His Excellency, now residing at Nagasaki." "I admit," responded Ufioius, "that the house belongs to that interpreter; why the Governor is unwilling but other Fathers always live in the same house and spread their Law: and therefore the same should be done to them as to the house of the Franciscans." But Gibonoshio had much to object in our favor; and therefore, making an end of speaking, he clearly informed him that since Taicosama had entrusted to him the governance of the city of Miyako and the execution of this justice, Ufioius should go his own way. "For I know," he said, "and well understand what must be done." Upon hearing these words, Ufioius, giving no answer, went home utterly confused and ashamed.
[30] On the following day, the tenth of December, Gibonoshio, he then orders it done weighing the entire matter more carefully and with a less obstinate mind, decided that guards should also be assigned to our house, not so much for the sake of justice as for form's sake: for although on the previous day he had argued with Ufioius about this matter, declaring the King's intention, nevertheless, lest he appear suspect in our cause, he thought it should be done. For this reason he sent a certain nephew of his Vicar to our house to ask who lived in that house and whose care it was under. One came out to meet the visitor: "I live here with another" (this was our Brother who managed the house), "whom do you seek?" "Call your companion," he replied, "for I wish to speak with him." The Brother came, and with a cheerful face, as was his wont, greeted him. Then the young man said, "My lord the Vicar, by order of Gibonoshio, has commanded guards to be placed at this house. through the neighbors, with the names of two persons recorded But because you bear the countenance of a trustworthy man who will not deceive me, it does not seem to me that external guards are needed: I will only charge the neighbors to take care of it." Then, having recorded the name of our Brother and his companion, he departed and ordered the neighbors to guard this house.
[31] Five of our men were living there; but, God so willing, only one of them was entered in the register. For one had gone to a neighboring house, where, those omitted wish to hand in their names while he was earnestly debating about martyrdom with certain Christian nobles and resolving their questions on the subject, making them braver for so illustrious a contest, God, the provider of all things, so disposing, he was not entered in the roll of Christ's soldiers. Three others likewise, at that time by chance occupied with other business, were excluded from the crown of martyrdom. But when they learned that the two previously named had been entered in the register, they were not a little grieved that they had been deprived of such happiness: and one of them, stirred by a holy envy, asked Father Organtino on behalf of all whether it would be expedient to go voluntarily to the Governor and reveal his name. but they are dissuaded from this And the Father answered that they should wait patiently: for the cause by which the King was moved to this execution was still uncertain and doubtful. If, however, the matter should turn on making a confession of faith, not they alone, but every one of them would race eagerly for the prize of the crown in the stadium. But if this tragedy had been stirred up on account of the ship at Tosa, more mature consideration would be needed: and to this response the said Brothers acquiesced.
[32] the house is guarded languidly The neighbors, to comply with the Vicar's order, assigned guards to our house. But just as the guard duty had been languidly imposed, so it was even more languidly observed: for during the day they posted only one or two watchmen, and at night somewhat more, armed with sword and spear, yet they dealt most peacefully with our men.
[33] On this same day, when the King was at Fushimi the Governors rebuked by the King and Gibonoshio and Gemonogius were at hand -- both Governors of Miyako (one of the upper part, the other of the lower) -- as well as Hasegawa with his son Ufioius and very many others, the King began to inveigh against both Governors on account of the excessive liberty taken by the Philippine Fathers and our men in proclaiming the Christian Law and baptizing many people contrary to his edict. They, to clear themselves and immediately vindicate themselves against Hasegawa and Ufioius, who had told the King that a great multitude of people had been washed in the sacred waters by our men, they blame the Friars Minor and their supporters replied
that this was indeed true of the Franciscan Fathers, but not of the Fathers of the Society: since such freedom had seemed unusual to them, they had warned the said Franciscans, but in vain: they had replied that through Hasegawa they had obtained permission to preach from His Excellency: and so since he had taken up their patronage, it had seemed plausible to them as well, and they had thus shifted the entire burden onto Hasegawa. As for the Fathers of the Society, they excuse our men they said, they knew for certain that they had attempted nothing contrary to the edict of His Excellency. They had indeed frequently and carefully investigated them, but had found nothing of consequence. As evidence of this (although it was false and put forward merely for self-justification), Gibonoshio produced a letter sent by Tarazawandono, the Governor of Nagasaki, also by a letter of the Governor of Nagasaki in which he wrote that the Fathers of the Society in those parts were very restrained and quiet in propagating their faith. When this letter was read, the King showed that he had nothing against the Fathers living in those regions, and believed it was Father Organtino who, as Hasegawa and Ufioius affirmed, had offended against his law, and Tarazawandono implied the same in the said letter with these words: "As for me, I apply every effort so that the progress of the Gospel does not advance. But you, free of this care, do not check its progress." However, the Governors did not approve this last remark, which was against themselves: but they approved what was in their favor: and thus, absolving us of all guilt, they threw all the blame (impiously calling it blame -- the holy zeal of disseminating the divine Gospel) onto the shoulders of the Franciscan Fathers, both for the sake of defending themselves, as we said, and of accusing Hasegawa and Ufioius, and because they had conspired to have the said Fathers expelled from Japan.
[34] The reason, moreover, why Tarazawandono had written this letter was as follows: opposing the Friars Minor the previous year, while he was at court and understood that the Franciscan Fathers were preaching and baptizing freely, it had seemed to him that the King should be informed of this matter, especially since certain persons were already prepared to accuse them -- a thing that could not fail to redound to our detriment as well. And therefore, out of the love with which he regarded us, he endeavored to avert the danger threatening us: to protect our men first he admonished the Fathers themselves to see what they were doing; then, seeing he had accomplished nothing, he gave the said letter to Gibonoshio, so that when an occasion arose he might read it to the King. And therefore, the occasion now having presented itself, he also read it aloud to the King.
[35] The King orders all the Fathers to be killed Then, on the eleventh of December, that is, the following day, the King, while occupied in inspecting the buildings of his palace, summoned Gibonoshio and ordered him to put all the Fathers to death: he replied that he would promptly carry out his orders, and so withdrew.
[36] Then it occurred to a certain Japanese who was present to inform a certain grandmother of his, a Christian named Mary, all Christians are called Fathers of this matter, fearing that she too might be put to death: for the pagans make no distinction between Fathers and Christians, but call every Christian a Father. And so from Fushimi, where he was, to Miyako, where she lived, three miles away, he wrote this letter: A pious woman therefore prepares garments for martyrdom "Today, while inspecting his buildings, the King with great fury ordered that all the Fathers, without exception, be put to death. I pity you, since you are a Christian, and therefore I wished to make this known to you by this letter." The brave woman was not at all disturbed by this news, but with a cheerful face gave thanks to God, and with an unconquered spirit prepared herself for so illustrious a crown: and she even set aside certain garments, together with her adopted daughter of ten, named Grace (to whom, like a pious mother, she wished all good things), in which she might be decently clothed, should she ever be crucified. And certainly she not only demonstrated the strength of her spirit in this matter, but also took careful steps so that her desire might be matched by its fulfillment. For to certain Christians present there she spoke these words: "I am prepared to die for our holy faith: but because I am a woman (who is by nature more timid), I do not know whether I may lose heart at the sight of a bare cross: therefore I earnestly beseech you not to tolerate such a lapse in me, but even if I resist, to drag me by force to the executioners, so that with the rest I may depart this life as a Martyr."
[37] Then Mary, wishing to test whether the desire of her little daughter Grace, who wished to undergo the same hazard, was solid and not merely childish ardor, told her that she intended to send her to her father they test the little girl's constancy (who was then living in another city) so that she might be beyond all danger. But she began to weep profusely, saying: "What is this? Am I not baptized? Certainly if all Christians die, should I wish to live?" From this response Mary not only recognized Grace's constancy but also received the greatest consolation. And certainly, when she was shortly afterward recalled by her father, she could never be torn away from Mary. Such is the power of heavenly grace in a tender soul once it has taken possession of it.
[38] Paul Amakusa happened to be present when these letters were delivered: and having received them, he went to another Brother of ours, who was, as we said, engaged in conversation about martyrdom with certain nobles, and said to him privately that he should communicate to those nobles the news brought from Fushimi, if he thought they would not be upset by it; if not, he should keep silent. Then the other said: our men await death "Leave this care to me: for I will instill the news so gradually that there will be no room for fear; nor will I extinguish the ardor of those who burn willingly, but rather increase it." Paul then departed and returned to the Fathers, who were staying in another house, and reported the same news to them. Whereupon, having embraced the Fathers and Brothers, not without tears from all, he went to our house, to which guards had been assigned: and nothing else was expected there than that the executioners would come and all would be dragged off to death.
[39] Meanwhile Father Organtino thought the Vice-Provincial should be informed of everything, and wrote to him as follows: "The letter we now send to Your Reverence announces a great and universal joy, both for yourself and for the Most Reverend Bishop, joyful and for all the men of the Society. Yesterday toward evening letters came from Fushimi to Mary de Ciuan, written by a certain nephew of hers, in which it was stated that on that very day Gibonoshio had been ordered by the King to kill all the Fathers. Paul Amakusa, exulting with an unusual joy upon learning this news, entered our house and said: 'At last, dearest Fathers and Brothers, the time has come to shed our blood for that Lord who out of love for us shed His own.' Upon hearing this, with great consolation we began to attend to the preparation of the inner man. As for the outer, and they prepare themselves for it we took from chests certain tunics, cloaks, and linen garments with stoles, so that in this garb we might step into the arena as true sons of the Society and true servants of Christ and preachers of the divine Law. And such was the joy communicated to all by the Lord that I cannot express it in words. And indeed we recognize this as the one effect of the grace which we obtained through the continual prayers and sacrifices that our Father General and Your Reverence have at this time ordered to be offered for this province to the glory of the divine Majesty. And a much greater addition was made to this joy of ours when we observed that all these Christians as well, both small and great, were ready to imitate us and lay down their lives for Him who, having laid down His own, redeemed all. This alone we feared (what certain others kept saying) -- that before God we might be judged unworthy of so glorious a palm. But all were surpassed by that veteran athlete of Christ, Justus Ukon. There were also present other generous knights, such as the sons of Genifoin, as well as Ukon and other nobles who is one of the four Prefects of the Court; and the youngest son, named Constantine, has not left our side until now. Others besides, among them many nobles, continually send us letters and messengers, promising their readiness to help us as their Fathers and Masters when the need arises. We attribute a great part of this fervor among these neophytes to the holy Sacrament of Chrism, with which they were sealed by the Most Reverend Bishop a few days ago. confirmed by the Bishop I cannot here pass over in silence the petition of James and John, who lend their assistance by serving at the sacred rites. For since they have firmly resolved to undergo the same danger of life with us, they requested to be first admitted into our Society. John and James seek admission to the Society To them I answered that if it happened that they should fall together with me, their lot would be most happy: if not, I would take up the matter of their desire with Your Reverence." This is the summary of Father Organtino's letter.
[40] In the kingdom of Yamato, which is a day's journey from Miyako, is the city of Nara, very famous in these regions for the diabolical sects that flourish there. To the academy of this city, by order of the Vice-Provincial, one of our Brothers named Vincent was sent, one of the best preachers and interpreters of this province, to acquire there a fuller knowledge of the errors of paganism, and then to inform all our Preachers more accurately about everything, so that they might more easily refute the master of falsehood. Vincent, studying at Nara While he was absorbed in this study, a letter was brought to him in which a certain Brother of ours informed him that, if he wished to share in the martyrdom with the other Fathers, he should hasten at the first opportunity. with hope of martyrdom Upon learning this news, Vincent, although by nature a man of small and timid spirit, immediately collected himself, and without any delay arranged all his affairs so that he could be ready at first light the following day.
[41] His host, seeing this and holding him in great affection, tried by every means to persuade him not to go to Miyako the host dissuading in vain before he knew the outcome of the tragedy: for it would be great rashness to throw oneself into the jaws of death when it can easily be avoided. The Brother thanked the man for his singular affection: and taught him that to die for the Christian Law which he proclaimed not only caused him no distress but gave him such pleasure of soul that he considered himself blessed if he could shed his blood for it: and the more known his profession was, the greater would be the shame he would deserve if all others from the Society should depart this life with the palm of martyrdom while he alone survived and hid somewhere. And therefore, if the King were putting the preachers of the Gospel to death, he ought by rights to be the first. At last the host, seeing him so constant in his purpose, assigned him a horse with some companions he flies to Miyako to escort him. He departed at earliest dawn, with a spirit so confirmed in shedding his life for Christ that he believed every soldier he met on the road had been sent to capture him. Finally, when he had reached the village nearest to Miyako, after giving a thousand thanks, he sent the companions with the horse back to his host: then continuing his journey, toward the evening of the twelfth of December he reached Miyako, and when he wished to proceed straight through the midst of the guards to our house, he was prevented by friends and virtually dragged by force into the house where Father Organtino was staying.
[42] The Friars Minor are informed of the sentence passed against them On that same day it was announced to the Franciscan Fathers that the King had pronounced the sentence of death upon them: who at that moment of time admirably demonstrated what progress they had made in the school of holy religion: for not only did they not receive this deadly news with a sorrowful spirit, but with great joy, together with certain other Christians, they prepared themselves for death. This will be better understood from part of a letter which Father Brother Peter Baptist, the Franciscan Commissary, wrote from Miyako to Father Brother Augustine, then at Nagasaki. "We are surrounded," he says, "inside and out by guards, and the sentence of death has been passed upon our Christians: and therefore their names have been recorded. On the first day when guards were assigned to us, they confessed their sins; so that Brother Francis and I spent the entire night hearing confessions: for from a certain leading Christian we had learned that all of us were to be deprived of life the next day. they prepare admirably for death Before dawn I said the Mass and distributed communion to the Brothers and to fifty other Christians, believing it to be the last: then we all prepared ourselves, having taken a cross in our hands, to lay down our lives for Christ. That day before dinner many Japanese came and ran through the entire house, and after them a certain deputy of Gibonoshio, the Governor of Miyako, taking out Leo, Paul, Thomas, Ventura, and Gabriel, our preachers, and detained them in his house. I do not know what the outcome of this affair will be. They say that he will either kill us or send us back to the Philippines. But we, with the help of divine grace, are readier to give up our lives for Christ than to return to the Philippines, although I am not worthy of so great a good. Our Brother Martin is of the same mind and spirit. May God be blessed."
NotesCHAPTER IV
How the King declared that the sentence passed against the Fathers did not include the Fathers of the Society.
[43] While our men together with the other Christians were expecting from hour to hour the ministers of justice and death itself, at the Governor's petition our Lord by His hidden counsel implanted in the heart of Gibonoshio an efficacious desire to free the men of the Society and their disciples: and so of his own accord, prompted by no one of our men or others, on the twelfth of December he spoke to the King in this manner: "Yesterday Your Excellency ordered me to put all the Fathers to death: now I desire to know whom he includes under the name of Fathers -- whether also those who came with the Portuguese ship. And, if it please you, let him also prescribe the crime imputed to them, which is to be published." The King replied: "Do you not know the King declares that only the Friars Minor are included in the edict that those men who arrived with the ship at Tosa have subjected Mexico and the Philippines to Spain? Now, in order to bring Japan under their dominion by the same method and means, they have sent ahead these Religious of theirs to explore these regions and win over the people through preaching, and afterward they will follow with a vast and powerful fleet, to invade all the kingdoms by open war through the Christians previously suborned. Ten years have now passed since I prohibited that Law; and those of the Society obey my edict. Whence, then, do these new men emerge, who dare to preach what I do not wish, and to subvert and undermine the state of Japan? Shall I tolerate this?" Gibonoshio replied that His Excellency's reasons were just, and that what he had said about the Fathers of the Society was true, adding furthermore, deliberately, certain other things that might serve to mollify the King's mind toward the Society. not our men; and he orders this to be communicated to ours Since Taicosama then openly demonstrated that he was in no way offended by the Society, he immediately added: "Because our Interpreter" (this is, as we said, Father John Rodriguez) "may have been disturbed by this new report, arrange on our behalf to have it communicated to him by swift boat, so that he may be free from all care; and to that old man who lives at Miyako, that he may be of tranquil and quiet mind." He also pardoned the Fathers at Nagasaki, the Bishop, and all those who had come with him into his presence.
[44] Upon receiving this reply, Gibonoshio immediately arranged for a certain Christian named James to be summoned, whom he sent, informed about the matters he had transacted with the King, to Miyako, the Governor reports this to them with orders to explain everything to Father Organtino, and to command his Deputy to discontinue all guard duties at our house. Thence James was to go to Nagasaki to inform Father John Rodriguez and the rest about the King's dispositions: but when he begged to be excused from the Nagasaki journey, Gibonoshio added that he should entrust the matter to someone equal to himself: since the business was recommended by the King, there was no time for delay. James, upon reaching Miyako, explained Gibonoshio's instructions to the Fathers. who give him thanks Thunderstruck, they began to marvel at the divine providence by which it had been brought about that a pagan man should take up the defense of our men before the King. And immediately all the guard was removed from our house. Father Organtino sent James back with a letter to Gibonoshio in which he gave immense thanks for such kindness; who, to indicate that it had been welcome to him, again had it announced to us that we should live free from all care and fear. However, since the men of the Society were well acquainted with the inconstant nature of Taicosama, they prepared themselves for every eventuality.
[45] Here someone might inquire of me the reason why the King did not wish to include us in this sentence, reasons for the King's change of mind when nevertheless we preach the Gospel and, with so many colleges and residences, foster and nourish three hundred thousand souls in the faith of Christ and true piety. The solution to this question, although it may be gathered from the above-narrated conversation of the King with Gibonoshio, yet that it may be more clearly understood, 1. God's providence I add that the principal cause was the providence of God, who distributes His treasures according to the profound and impenetrable judgment of His wisdom; and knowing what is conducive to the salvation of His elect, directs all things for His greater glory out of fatherly kindness. Whence His divine Majesty, knowing that the sower of tares had, through the occasions mentioned above, caused a certain disturbance among the faithful, willed by His omnipotent hand to elicit this good from it: that having rewarded the good will and labors of the Franciscan Fathers some granted the palm (namely, by giving the six working in the kingdom of Miyako an entrance to the palm of martyrdom, and thus irrigating this new vineyard of Christ with their blood and that of certain others; while permitting the remaining five to be expelled from the kingdom) -- that, I say, by this plan the small seed of discord, which could have brought great harm preventing dissensions to this Church, might be extinguished. The great provision of God is also evident in this, that the sentence of death passed against us was not carried out: because, as far as one may conjecture from the readiness of nearly all the Christians to die for the faith, and then from their affection for the Fathers of the Society, if the King had attempted the same with our men, a great upheaval and tumult among the Christians would have arisen.
[46] But if we wish to reckon the entire matter by the calculations of human reason, 2. our moderation I say that Taicosama was held back from passing sentence against us by three things. The first is the manner our men continually maintained, as has been said, so as not to irritate him, which had so far mollified his mind that certain lords wished to have Residences established in their territories, just as if we were completely reconciled with Taicosama. The second is the arrival of the Bishop to visit him and the reply of the Viceroy of the East Indies brought by him: 3. honor from the Ambassador by which, as we understood, his hands were completely tied, as he himself confessed to Gibonoshio when the latter explained his views about the aforesaid royal decree. The third was the commerce he had with the Portuguese, 4. profit from the Portuguese by which he believed such great advantages were brought to Japan that for this reason he had given our men permission to reside at Nagasaki and build a church. He perceived, moreover, that this trading partnership would easily be broken off if he had struck all our men with the same blow of condemnation. And these are the reasons which the King himself stated to Gibonoshio with his own mouth, and which he likewise sent as information to Tarazawandono, the Governor of Nagasaki: although the Prefects of the Court also sent another communication to the same, by the King's command.
[47] Yet it must not be denied that much help in this matter was contributed by the skill with which the Father Vice-Provincial dealt with the lords of the Court, 5. noblemen won over in order to maintain their good will toward us: for, as was evident in Cicugendono and Gibonoshio, the Lord God used them as instruments from time to time for our defense.
CHAPTER V
What happened at Nagasaki and its territory after the King declared his mind.
[48] When the King had opened his mind in this matter in the manner just described, he sent to Fazamburo, Fazamburo is ordered to put the Friars Minor to death a pagan and the deputy of his brother Tarazawandono, the order that the Franciscan Fathers, to be brought from Miyako within a few days to Nagoya, where Fazamburo had his seat, should then be taken on to Nagasaki to be crucified. Together with this order was brought also the decree of the Prefects of the Court, in which the King's mind was explained to Fazamburo, and he was ordered not to allow any Father to go from Nagasaki to Miyako for the purpose of preaching the Gospel; much less to permit such preaching to be undertaken within the boundaries of his jurisdiction. to prevent sermons Upon receiving these letters, Fazamburo arranged for the summoning of the deputy, Father John Rodriguez, and two others of the same region, and disclosed the royal will to all: he also ordered two officials of Nagasaki to strictly prohibit any Japanese from visiting a church; he forbids the Japanese to visit our churches likewise, no meetings or other external activities should be instituted by Christians that might be noticed by the pagans. He then repeatedly impressed upon Father John that our men should not travel to various places for the purpose of preaching, nor give cause for rumors: he advises moderation upon our men otherwise both our men and all Christians would easily face danger of life and fortunes before the King. Finally, he directed the deputy to warn the three Franciscan Fathers living at Nagasaki to embark on the Portuguese ship at the earliest possible time, he puts three Friars Minor on a ship to hide even leaving aside the College of the Society: for this was expedient for those Fathers, for the Governor, and for the city; and if they were unwilling to obey freely and willingly, he should summon the Captain to see if anyone would take them. And if any should escape by flight, he should have him searched for and consigned to the lord of the place where he was found.
[49] Father John, having returned from Nagoya, informed the Vice-Provincial and the rest of our men, who received this order with greater distress than can be imagined. For the Vice-Provincial was compelled to transmit instructions to every corner of Japan our men propitiate God with pious works on how they should deal with the faithful, and to remind them that this was the time when they ought to be armed against every eventuality; and that they should devote a large number of daily sacrifices, fasts, and disciplines to imploring from the Lord the strength to resist manfully the efforts of the enemy.
[50] The deputy of Fazamburo carried out the orders regarding the Franciscan Fathers, and at the same time, under penalty of death, took care that no sailor should bring them back to shore. Furthermore, the Vice-Provincial arranged for discussions with the lord of Arima and the lord of Omura the Kings of Arima and Omura think the times should be obeyed to see what provision was needed at this time for our men living in their territories. The said lords replied that in their opinion the times should be somewhat obeyed: it would be expedient for Christian piety to hide somewhat within private walls, provided that what was necessary for the salvation of the Christians was not omitted. Nor was the lord of Arima (in whose territory the seminary existed) willing to consent to the relocation planned by the Vice-Provincial, namely that that house of a hundred and more students should be transferred to Amakusa, a more remote place, and the Novitiate (which, having thirty novices, was to be dissolved within six months) should be transferred from Amakusa to his own territory. Nor could he be dissuaded from this position, he fosters the seminary even in the face of such imminent danger. So deeply, moreover, had he always cherished that seminary that, upon departing for Korea, he commended to his uncle, who assumed the government of the territory, that if any new edict should come from Taicosama, he should above all protect the safety of the seminary.
[51] Augustine, serving in the kingdom of Korea, as soon as the rumor of this persecution grew loud there, many nobles pledge their help sent a trusted man to the Vice-Provincial to offer him every assistance and service and to learn more reliable news from him. The same was done by the lords neighboring Nagasaki, both pagan and Christian, sending men expressly to console the Vice-Provincial and offer him all their services and aid.
NoteCHAPTER VI
How the names of the Christians who were associated with the Franciscan Fathers were recorded a second time.
[52] Gibonoshio, having ascertained the royal will, summoned his Deputy from Miyako and ordered him to enter on a single list the names of all the Christians the familiars of the Friars Minor are registered who were closely associated with the Fathers of St. Francis. He, having returned to Miyako, demanded their names from the Fathers, and one hundred and seventy names were recorded, among whom were not those that Gibonoshio wanted. And because the number seemed large to the Deputy, he again took care to demand only the names of those who lived with the Fathers themselves: whence no more than forty-seven names were brought to Gibonoshio. Since this number in turn seemed to him greater than fair, he wished to inquire from those very persons whose names had been recorded whether it was true that they were familiars of the Franciscan Fathers, and if they denied it, to erase their name; if they admitted it, to write their own name in their own hand.
[53] Christians eagerly give their names A certain officer, having by some chance obtained both lists from the Deputy, began, in the name of Gibonoshio, to ask each person indiscriminately whether they were Christians: the Christians, believing they were being sought for martyrdom, all fearlessly answered that they were, subscribing in the manner customary in Japan. This was no obscure proof of their faith: for they believed that not a single one of those who had subscribed would escape death. twelve selected At last the Deputy, having received the lists, selected from all of them only twelve.
[54] Nothing further was done in this matter until the thirtieth of December. the Governor tries to free them all The reason for this was none other than that Gibonoshio and others at Court were confident they could persuade the King to have the Franciscan Fathers punished with exile rather than death. But Yakuin the physician, by no means tolerating this, Yakuin prevents it on the day already named sought access to the King, who was now preparing to depart for Osaka, and persuaded him with many arguments that the punishment of both the Philippine Fathers and those who had closely adhered to them should not be further delayed. Therefore the King again entrusted to Gibonoshio the execution of the sentence once pronounced. He in turn instructed his Deputy to imprison in his house the five Franciscan Fathers together with the twelve disciples, so that the royal edict might be satisfied when others came from Osaka.
[55] The officers departed to apprehend the aforesaid in the house of the Franciscan Fathers, and while they were calling out each of the twelve by name in order, one happened to be absent, named Matthias, who served as the said Fathers' provisions buyer. When he did not appear, the officers began shouting everywhere: "Where is Matthias? Matthias taken in place of another of the same name Let Matthias come forth." A certain Christian of the same name lived next door to the Fathers' house: who, hearing the name Matthias, immediately presented himself to the officers, saying: "Here is your Matthias. Although I am not the one you seek, I am nonetheless a Christian and a friend of these Fathers. This is enough," the officers replied, "nor is it necessary to waste time and effort searching for the other." And so they took him away as a companion. About whom it seems one may say with a holy envy: "The lot fell upon Matthias, and he was numbered with the eleven." And he accepted so happy a fortune and condition with great thanksgiving. The other Matthias was sought no further.
[56] On the last day of December, the King, having arrived at Osaka, ordered the Franciscan Father and his companions who had been detained there, as we said, the Osaka captives are sent to Miyako to be sent to Miyako. The guards had not yet been removed from our house at Osaka: for since the Governor had been sharply rebuked by the King for the excessive liberty granted to the Christians, he had not dared to remove them without his permission, although he had declared that he had no intention of taking any action against our men. For this reason the Governor thought that Brother Paul Miki should also be sent to Miyako, together with James and John, who were the two whom we said above had been entered in the register. It is not established whether the Governor did this including our men too, contrary to the King's intention lest he appear to have been bribed with money by us, or whether at the urging of his great friend Hasegawa, who wanted our men to undergo the same hazard.
[57] On the first day of January of the year 1597, therefore, all those already named set out on the road to Miyako: and when they arrived, Father Organtino sent certain men to Gibonoshio Father Organtino strives to free them to see if there was any way our men could be freed: for he believed he owed them this care, because through the error of the Osaka Governor they had been imprisoned against the King's will. Gibonoshio answered that he was grieved by this unhappy event but could see no remedy. "For," he said, "if I speak to the King, who believes that none of the Society was at Osaka, he may perhaps, inflamed with anger, again order all to be crucified."
[58] Certain Christians, however, knowing that those three of ours were being dragged to death with the others against the royal will, and by others attempted of their own accord to win over a certain officer of the Osaka Governor with a generous gift of gold and silver. But the Lord God, who had decreed to bestow this benefit upon those He had chosen according to His hidden wisdom, did not permit their diligence to achieve its effect. And so
the said officer, contrary to the custom of such officials, who are easily softened by the sight of gifts, in vain always declared himself inexorable and harder than flint. Father Organtino, when he learned of this, rebuked the said Christians for resorting to such methods: though on the other hand he admired their zeal and piety. Paul too, understanding all this, gave great thanks to God that this had been the outcome of our efforts, and began to prepare himself all the more ardently for martyrdom. And some days later he wrote to the same Christians, expressing his sorrow at the labors they had expended to free him, in these words: Paul desirous of martyrdom "Is this the love with which you embrace me? Is it possible that you would wish to deprive me of this immense favor of God, over which you ought to exult and praise the infinite goodness of God?"
CHAPTER VII
How one ear was cut from all of them, and they were paraded through the city in carts as a spectacle of mockery.
[59] On the second of January, at twilight, a letter from Gibonoshio was brought to the Deputy, ordering him to execute the King's edict against the Franciscans and their companions the next day: but as for the three from the Society, he was not to involve himself, leaving them in the custody of the officer of the Osaka Governor who had brought them. he preaches in prison Brother Paul, wishing to spend the remainder of his life preaching the word of God, which he had already done for many years, began in prison to engage in conversation with the guards and pagan prisoners concerning the mysteries of the holy faith, and with a singular feeling about the Passion of Our Lord and the excellence of martyrdom. In these holy conversations he spent the entire night, all his listeners astonished at the zeal and efficacy of the speaker: and converts some and two of them, being converted, promised they would receive baptism.
[60] Then on the following morning all, twenty-four in number, with their hands bound behind their backs, were led on foot to a certain square in Upper Miyako, where a piece was cut from the left ear of all. A piece of the left ear cut from all Gibonoshio may perhaps have arranged for this to be done (although the King had ordered both ears and the nose to be cut off) because he still held some hope of the liberation of all. And when the pieces of ears that had been cut from our men were thrown to the ground by the executioners, they were collected by a certain Christian (whose name was Victor, and who was secretary to the Osaka Governor, and had accompanied them when they left Osaka) and brought to Father Organtino. Seeing them and taking them in his hands, he shed many tears, partly from compassion and partly from joy, saying: brought to Father Organtino on our behalf "Behold the first fruits of the Society in Japan! Behold the fruit of our labors! Behold the flowers of this new Church, which I humbly offer to the Lord!" He added other words that drew a great flood of tears from those present.
[61] After the ears were cut off, all the prisoners were ordered, according to the ancient custom of Japan, to mount carts, three to each cart: our men were in the last cart, surrounded by soldiers of the Osaka Governor. they are paraded in carts The number of the watching populace was infinite, not only in the streets but also in the windows and on the rooftops. Before the carts, on a long pole, was carried a placard containing the crime of the prisoners and the sentence, the sentence displayed in this form of words: "Since these men came from the Philippines as ambassadors, yet remained at Miyako to spread the Christian law, which I had strictly forbidden them in previous years, I order that all, together with the Japanese who have given their names to the Christian Law, be put to death. Therefore these twenty-four shall be crucified at Nagasaki. And since I again prohibit the said Law for the future, let all take notice: and I order that the execution be carried out. If anyone does not obey my edict, he shall be punished together with his entire family. In the first year of Keicho, the tenth of the eleventh Moon."
[62] Father Brother Peter Baptist, the Commissary, the bravest Captain of these soldiers of Christ, the zeal and piety of the Friars Minor both to encourage his own men and to console the Christians who had flocked to this spectacle, preached in a loud voice, now in Spanish, now in Japanese, as best he could, with gestures and movements of the body as well. Brother Martin and Brother Francis proceeded with great modesty and humility, as if standing before the tribunal of God, commending themselves with much devotion to the divine mercy. But what partly drew tears and partly aroused great admiration in the spectators was to see in this group three young boys (who had served the Franciscan Fathers at the sacrifice of the Mass -- the oldest being about fourteen years old, the youngest eleven), and of the three boys full of joy, with angelic faces, their hands, as we said, bound behind their backs, singing in a clear and cheerful voice the Lord's Prayer and the Hail Mary and other prayers. And the youngest, Louis's constancy named Louis, when a certain pagan of high rank had come to him while he was still in prison and promised to free him if he would renounce his baptism, boldly answered: "You too ought to become a Christian, since there is no other means of attaining salvation." While these servants of God were being paraded in this manner through Miyako, several Christians, inflamed with the desire to endure the same ignominy and death with them, begged the soldiers others too wish to join them to be allowed to be thrown into the carts as well; but the soldiers by no means consented.
[63] At last they were brought back to the prison from which they had come: and when they had leaped down from the carts, Paul, joining himself to the Franciscan Fathers and embracing them, gave great thanks that under their shadow they had obtained so great a benefit from the divine mercy. Paul gives thanks to the Friars Minor At which the soldiers and cart drivers, struck with amazement, said to one another: "Whence comes this race of men who do such things? Where on earth could be found people who, just like these men, exult in reproaches and insults?"
[64] On the next day, by the King's command, this most noble company, placed on pack-horses, was led through Osaka and there ignominiously displayed through the streets as a spectacle: so that even the pagans themselves, moved with compassion, could not hold back their tears, but murmured among themselves: "O what an unreasonable thing! O what great injustice!" From Osaka they were finally brought to Sakai, where they were likewise shamefully paraded through the city. paraded through Osaka and Sakai Afterward a rumor spread at Miyako that Father Organtino too had been marked for death by the King along with his companions: which rumor excited such agitation among the Christians, burning with desire to die with us, that Gibonoshio, compelled by fear of an impending tumult, was forced to send a man expressly to inform each individual Christian living at Miyako, in his name, that the royal edict included only the Franciscans and their familiars, and no one else besides. At which news the Christians were quieted.
NoteCHAPTER VIII
Concerning the fervor of the Christians living at that time in the city of Osaka.
[65] Before I treat of the departure of our imprisoned men toward Nagasaki, it seems worth my while to indicate what fruit, God being the author, followed from this persecution.
I shall recount only some particular cases: for the general ones may easily be inferred from what has been said above. Passing over Paul Sachendono and certain other lords whom we mentioned before, Victor wishes to join our men I come to Victor, the Secretary of the Osaka Governor. This good man, when he learned that a few of our men had been enrolled for death, not only wished to join them himself but also labored to have his wife and children received into the same fellowship: and for this purpose he moved from his own house, which was far away, to another near ours. And when someone told him it was enough if he alone put himself in danger of life, he replied that no greater good could befall either his wife or his children than to despise the use of this life for Christ's sake. Indeed, when a certain Father of ours tried to persuade him to remain alive, for the sake of other novices and more tender Christians whom he could strengthen in the Christian faith, he follows to Miyako he was so troubled in spirit as if a great injury had been done to him. In short, he displayed such zeal and ardor for our men in this state of affairs that from the beginning he came to our house and stayed there almost continually day and night, until he went to Miyako as companion of our Brother Paul Miki, where he was at hand for him both in prison and outside it.
[66] Concerning Andrew Ongasawara, it has already been said with what readiness he confessed that he was the owner of our lodging, casting himself and his family into certain danger of life and fortune if the officers of justice had found the two Fathers in his house. Andrew Ongasawara desirous of martyrdom When the report was brought that along with our men certain Japanese would be put to death, he greatly rejoiced, thinking the hour had come when he could satisfy his desire. And when a holy contest arose between him and the already-named Victor over which of them should be among those few, he proved by certain arguments that this happy lot was owed by right to him.
[67] No less pleasant was what happened to him with his father: whence may easily be gathered the marvelous piety and devotion of that family. but his eighty-year-old father first wants to defend our men with the sword This servant of God lived with the said father, nearly eighty years old, a man of candid nature and endowed with many gifts, who, having been recently washed in the divine waters, did not yet have a great knowledge of Christian laws. Therefore Andrew resolved to disclose to him skillfully the rumors circulating through Osaka, so that he too might be prepared for every eventuality; and addressed him in these words: "My father, you do not yet know what martyrdom is. I shall explain it to you. Among all the spiritual gifts and benefits which our Lord bestows upon His worshippers, the name of martyrdom takes the palm: that is, if one cannot be turned away from the profession of Christian doctrine by any reproaches, any torments, or even by death itself. Those, therefore, who aspire to so sublime a degree, ought rightly to prepare themselves so that, aflame with the love of Jesus Christ, they may be ready with great patience to endure every assault, every harm, every loss." At these words the old man turned pale: "O childish man," he said, "do you dare sing me such a tune? Am I then to allow myself to be so lightly butchered by wicked men? When I see violent hands laid upon my spiritual Father, shall I keep my hands folded in my belt? Would this not be signal madness?" The good old man, as was the custom of his country, always carried a dagger, but after this speech he added a sword as well; and thus armed and inflamed with anger he began to walk back and forth and break out in these words: "Let them come, let those perverse men come and butcher the Fathers; I will defend them with these weapons until they break both sword and arm: nor will he hide on any pretext and then if they take my life, I shall have deserved to be a Martyr after a noble fight." Then, having sat down a little, he rose to his feet again, now drawing his sword, now baring his arms, now turning this way and that, and making other gestures of men preparing for combat.
[68] Andrew, observing that the good old man was little capable of his teaching, took other measures, namely to transfer him to another house, lest he should do something not quite consistent with Christian patience: and at last, with due reverence, he said to him: "You are not unaware, my father, that our family is very well known in Japan on account of the office it holds in the instruction of manners and courtly etiquette. And therefore, because I have firmly resolved to lay down my life for Christ, I ask you to be willing to retire with my youngest little son to a safer place, so that neither our traditions nor our line may perhaps be extinguished." But the old man, more deeply offended by this speech, insisted: "O man devoid of all judgment! So? Do you dare thrust such advice upon me? Must a young man die before a decrepit one? How shall I tolerate this before men? How shall I be able to pass my life with such great shame? You, for my part, may hide yourself in a corner for the sake of preserving the family: I have resolved to be a Martyr only after crushing the head of the enemy." This reply greatly distressed Andrew; but God at last consoled him: for the old man, observing how zealously his daughter-in-law was sewing for herself and her mother-in-law certain garments, the use of which would be more seemly should they ever be crucified, and how others in the family were ardently occupied in repairing their Rosaries and cases for sacred relics, and frequently hearing those words repeated, "Blessed be the Lord who has brought us to this point in time," at last asked what all this preparation meant. And when all answered at last he prepares for martyrdom like the rest that they were preparing these adornments for holy martyrdom, the old man added: "I too have resolved to die with you" -- and casting aside his sword, he seized a Rosary and devoutly recited it. This was the conclusion of the affair.
[69] I now omit, for the sake of brevity, many other persons of noble birth who disclosed to us by word and by messengers the holy resolution of their souls to die for Christ, should persecution ever be stirred up against us or against all the faithful: others had to be restrained, lest they provoke the King by their fervor I will say only this, that the ardor had progressed to such a point in both men and women that the men of the Society were compelled to implore them to keep the matter secret until there was need and they were asked: for otherwise there was reason to fear that the King, if he learned the truth, would boil with greater wrath should he see so many men of noble birth had joined the Christian Church. Therefore they should not openly profess themselves Christians until they were sought out by the ministers of Taicosama, and should freely declare themselves ready to serve His Excellency in all things that did not conflict with the faith of Christ and the true worship of God.
NoteCHAPTER IX
What was done at this time at Miyako by certain notable lords.
[70] Father Organtino, as soon as he arrived at Miyako from Osaka, sent a certain Brother to Justus to inform him of the King's edict. From this news Justus took such pleasure that he could scarcely contain himself for joy, seeing that the occasion of dying together with the Fathers had at last been offered. And so he immediately rode
to Fushimi to meet Cicugendono, from whom he had received his sustenance. Having arrived, he withdrew into a private room with that lord, Justus Ukon joyfully girds himself for death disclosed his mind, and offered him two vessels containing the liquor called Cha, most noble in Japan (the vessels were valued at four or five thousand scudi), so that after his death he might do with them as he pleased. Cicugendono, astonished by this speech, at last said: "I marvel indeed at your constancy; but know that I was present when the King was inflamed with anger against the Fathers: all his indignation was directed only against those Philippinos and bids farewell to Cicugendono, a Court prefect and their supporters: if you are among them, you will have difficulty being freed -- but not under the name of a Christian man." "Perhaps," said Justus, "Your Lordship speaks thus to console me." "Have no doubt," replied Cicugendono, "for with his own mouth the King expressly said he did not wish to proceed against the Fathers of the Society." At this response Justus was reassured; and having concluded his affairs, he was escorted by the same lord into the first hall of the palace, where in the presence of many he repeated the same, and greatly praised Justus's virtue, prudence, and fortitude to those standing around.
[71] It was written the previous year that, among the Princes of the Court, the two sons of the Prefect Genifoin, most dear to the King, had been initiated into the sacrament of Baptism: who, with the help of divine grace, were so confirmed in the faith that they were regarded by the Christians as pillars of the Christian religion. The eldest of these, Paul Sachendono, upon hearing our men must die named Paul Sachendono, twenty years of age, by the will of Taicosama had entered upon his father's position, and moreover had obtained from the King the principal fortress of the kingdom of Tamba with ample revenues. When, therefore, this Paul, residing in the said fortress, learned that all the Fathers had been cast into prison by the King (for rumor grows as it travels), and that the Bishop too had been recalled from his journey, he sent two servants to ascertain the truth: one to Osaka, the other to Miyako, which was five leagues away, to whom he gave orders to remain there and keep him accurately informed of all events daily. Afterward, turning over in his mind how he could aspire to the crown of martyrdom with every obstacle removed, he resolves to offer himself as well he thought it would be advisable for him, together with the eight servants most proven for their faith and strength of spirit, to go to his father residing at Fushimi and tell him that he was thinking of visiting Osaka for the purpose of seeing his father-in-law, who was the lord of a kingdom; and there, if the truth of the rumor were confirmed, to inhabit some house and await the outcome of the entire tragedy.
[72] Then, advancing further in his reflections and beginning to fear that he would by no means attain his wish if he offered himself for martyrdom in his ordinary attire (for even though he professed himself a disciple of our men, and to assume clerical garb for this purpose none of the officers would dare to lay hands upon him), he therefore resolved to shave his head and assume the habit of a cleric, confident that his servants, since they had all given their names to Christ, would follow his example. But since one of them had been recently -- that is, only twenty days before -- bathed in the saving water, and some doubt could be entertained about his constancy,
Paul told him secretly that, since he could not yet be sufficiently sure what it meant to die for Christ, he gave him permission to return home. The servant replied: "What do you say, my lord? I confess that not many days have passed since I was made a Christian by the Bishop; he tests the constancy of a neophyte servant and rewards him but by the grace of God I well understand how highly the salvation of the soul should be valued. Therefore, if the way of martyrdom is the shortest of all roads to heaven, I shall value this life no more than a tiny bit of ash." Sachendono, greatly pleased by this response, gave the servant one hundred and thirty gold scudi for the support of his destitute family. Then, withdrawing into a private room and prostrating himself before a sacred image, he commended himself to the Lord with his whole heart, beseeching the divine Majesty that he might be numbered among His unconquered athletes.
[73] At this very time he wrote letters to his parents and to his nurse, the substance of which was: since the Fathers of the Society were to be killed for the Gospel of Christ, he too, as a Christian, had resolved to undergo the same fortune. he informs his parents and invites them to the faith And lest anyone should think that he had rashly and lightly exposed himself to death, he wished to give these letters, earnestly beseeching them, in place of the funeral rites which they would perhaps institute for him, to join the company of Christ themselves: and then they would truly understand the reason for this deed of his.
[74] Moreover, in order to be better prepared for this contest by the benefit of confession also, he secretly made his way to Miyako, where, when a Brother of ours, sent by Father Organtino to visit him, happened to speak on this subject, he said: "Until this hour I have been a Christian more in name than in reality: he resolves to live more devoutly but I hope, with divine grace assisting, hereafter to amend my life seriously and to order my affairs as is fitting: and if I do not, I ask you to take me severely to task." Departing from Miyako, he wished to take one man from the Society with him (since it was not yet certain whether our men would be free to remain in that city), so that by the frequent reception of the sacrament of penance he might better persevere in the new habit of living devoutly and in a Christian manner. but to confess more often Meanwhile his servant returned from Osaka, he grieves at the lost hope of martyrdom and when Paul learned the full truth of the affair from him, he was afflicted with no less sorrow than his former joy, as he himself indicated in letters written to the Vice-Provincial and to other members of our Society. And let this suffice concerning Sachendono. Let us now come to his brother Constantine and their kinsman Michael.
[75] On the day the news was brought from Osaka to Miyako to our men that all of our men were consigned to death by royal edict, Constantine and Michael, already named, while making their way to the fortress of Tamba, Constantine, his brother, comes to Miyako in hope of martyrdom had also stopped at our lodging: and upon learning the news, they said with joyful congratulations: "O how opportunely we have arrived! We shall certainly this time make every effort so that, however unworthy of so great a good, we may be counted in the number of the Martyrs." Therefore, abandoning their plan of proceeding to Tamba, where Sachendono was, or to Fushimi, where Genifoin was, they betook themselves at Miyako to a humble little dwelling near our house, awaiting the occasion to fulfill their purpose. But while they were hiding there with some other nobles, Father Organtino sent one of our men to confirm them in their pious intention. encouraged by our men By his exhortation they were so inflamed that, casting their eyes to heaven, they gave immense thanks to God that the occasion of attaining so noble a palm had presented itself.
[76] Shortly afterward, as often happens in such a state of affairs, another rumor began to circulate that sentence had not yet been passed against the Christians: but it was feared that on this occasion the name of Genifoin would be reported to the King by rivals, because he had two sons who had embraced the Christian faith. Hearing this, Constantine resolved openly to disclose to his father, who had not yet been certainly informed of it, that he was a Christian, and at the same time to declare that he was determined to die for Christ together with his master, Father Organtino. he informs his father that he is a Christian Therefore, setting out in the morning for Fushimi, he arrived there when Genifoin, having left his house, was making his way to the palace: where, apart and briefly, he revealed the whole matter to his father alone. But he, because he cherished the young man with the greatest love, was entirely stunned at this speech, and drawing him back into the house, said: "I did not know for certain that you were a Christian. Concerning Father Organtino, you may now be at ease; for he is not on the list of those designated for death. But this I assure you: if he does not abstain from his preaching and baptizing, he is not far from danger. Indeed, when the King commands all Christians to be killed, you must consider that I will not spare you: for we have abundant examples, both ancient and recent, of parents who raged against their own sons by royal edict." and prepared to die To which Constantine replied: "This very thing is what I desire.
For I disclosed to you that I am a Christian not so that you would save me from death, but so that I might avert all future harm from you." Upon hearing this response, Genifoin added that he should wait a while; he would later have a longer conversation about this matter. Therefore, having entered the palace, he carefully tried to ascertain from the other three Prefects of the Court the current state of the entire affair: and when he could learn nothing for certain, he returned home and privately disclosed Constantine's mind to his wife, who was still ignorant of these matters, adding that if the King should order all Christians to be killed, he would slay his son with his own hand: therefore let her too, putting aside all womanly trepidation, show a manly spirit. Scarcely had Genifoin uttered these words when, the father grieves, as does the mother overcome by fatherly love, he began to weep most bitterly and to complain about his son, calling him inhuman and cruel.
[77] Meanwhile Michael, who had remained at Miyako, wearied by the prolonged absence of his kinsman Constantine, himself also hurried to Fushimi to the house of Genifoin: where he was immediately drawn by the grandmother into a private room, who began to complain to him about her son, that he had permitted himself to be washed in the waters of baptism: she also recounted the anger and threats of her husband, and finally described the great sorrow and grief in which, from maternal affection, she lay because of this. "What will my life be," who laments about this immoderately she said, "if I am deprived of my most dear sons, so praised for their noble character and every refinement? And if my pleasure and my consolation depend upon them to such a degree that night and day they are before my eyes like the most beautiful flowers, what shall I, a wretched woman, do without them? What sting of grief will pierce my breast when I hear that by a father's hands the blood of his most beloved children is shed? Alas, how will this spirit be able to preserve life and well-being in the body?" Amid these words, shedding a flood of tears and overcome by her failing strength, she collapsed upon Michael, from whom, at so pitiable a spectacle, tears could not but well up. But soon collecting himself, he said to his grandmother: "Be at ease, my lady; Michael, her grandson, consoles her the royal sentence will not touch your son." Then she said: "My husband has told me the same, and therefore I am still sustained by some hope." At which words, when Michael saw her somewhat cheered, he added: "Even if Constantine were to cease to be among the living, it would still not be a just cause for you, my lady, to grieve so deeply: because, since it would happen not on account of any crime committed but solely on account of the love of God the Creator, it ought to bring you great pleasure." "It is all too true," she replied, "and the thing is beyond all dispute worthy of every praise -- that this young man, in the flower of his age, should so highly value the life to come as to despise the present: while I, already white-haired, have not even grasped the rudiments of eternal salvation. But tell me, I beg you, why did he prefer to adhere to a foreign doctrine and a law forbidden by the King rather than to so many ancestral religions accepted in Japan?" "Because," he said, "the former brings salvation; the latter plunge into eternal fires." the Christian faith commended At last the grandmother said: "I will be at peace, provided he survives: and ask him, I beg you, to stay with his brother at Tamba until this storm subsides. Meanwhile I will continually labor with Genifoin so that Father Organtino, Constantine's master, may be immune from all danger."
[78] After these matters were concluded, both Constantine and Michael returned to Miyako, where, having made their confession to Father Organtino, both confess and communicate they received the most holy Sacrament of the Eucharist: and having stayed there some days and observing that the outcome of the affair was not what they had expected, they set out for Tamba, from where they both wrote to the Vice-Provincial, saying they were not a little grieved at this unhappy outcome, and asking him to remember them in his prayers before God: that it might please His divine Majesty by another opportunity to enroll them in the register of His glorious soldiers.
[79] Two other nobles, who had shared the same lodging with those named above and had traveled four days to receive the holy Chrism, two others come to Miyako in hope of martyrdom when they likewise saw themselves cheated of their desire to lay down their lives for Christ, returned to their homes, leaving word with those at Miyako that if any new storm should be raised against the Fathers, they should immediately be informed, so that they might share in the same happiness. And one of these, upon reaching home, ordered a forty-hours prayer to be held in his house for our afflictions: one of them orders forty hours of prayer for our sake and when all the faithful of that place, who were very numerous, assembled, they nobly declared both their devotion to the Society and their zeal for the common good. In this time of alarm, John, a youth of sixteen, a kinsman of Constantine, also demonstrated his fortitude, as also in the observance of Christian laws he yields to him in nothing. another's fervor He, upon learning of the danger to our Fathers, came immediately to our house to join himself to the rest in this illustrious contest.
[80] At the same time there was living at Miyako a certain good Christian who had a sixteen-year-old son named Thomas, separated by a three-day journey. The father wrote to him that he had resolved to lay down his life for the Law of Christ: and that therefore in his will (for he was quite wealthy) he was leaving him a certain sum of money likewise the fervor of father and son and other things. The young man was pleased by his father's holy resolution and it gave him great joy: but it did not suit him to be written down as an heir on earth while heaven was passed over: therefore he answered: "If pagans, according to the custom of Japan, consider it a great disgrace for a son not to fall with his father when the occasion demands it; by what pretext, I ask, could I abandon you in a death by which the entrance to the heavenly inheritance lies open for us both?"
[81] To those already mentioned may also be added Cangiurodono, who, although he had professed the doctrine of Christ for no great length of time, others generously prepare for death nevertheless with an admirable ardor declared himself most ready to die for it. Then his wife and other members of the household, baptized by the Bishop, prepared themselves for death, even death on the cross. Also a certain knight who had likewise resolved, together with his wife and little children, to come to Miyako to die together with our men, or at least to accompany them if they were punished with exile. Then there was the Lady Grace of Tango, especially Grace of Tango, a Queen who with her household of women was preparing the garments necessary for death on the Cross, and was awaiting it with so manly a spirit that at whatever hour she should learn with certainty of the death of the Fathers of the Society, even in the dead of night, she had resolved with bare feet and her women companions to hasten at full speed to the place of execution.
[82] But passing over these, I will add only one excerpt from the letter of Father Brother Francis Blanco, who, after guards had been posted at his lodging, wrote from Miyako to a certain friend in these words: "Every day we expect to undergo death for the love of our Lord, and from this we derive immense consolation; especially when we see that the Christians have such great spirit that they even resent the delay of the executioners. But what gives us far greater astonishment others fly to Miyako for this purpose is that from Fushimi and from mountains far remote they come running and say: 'If Christians, because they are Christians, are dying for Christ, they too ought to be enrolled in that fellowship, since they too are Christians.' But we are not permitted to have that conversation with them. I am ashamed of myself when I see men so new in the faith not shrinking from death." So far he wrote.
[83] I confess a few hide out of fear that such a desire for death was not in everyone: for there was no lack of some who were more languid; some even hid themselves in retreats. Yet no one was found who, in this tempest, gave even the slightest sign of apostasy: except that three showed their weakness merely by outward flight from impending danger -- but deserving of excuse, since they were recent little plants, planted in the midst of the winter of paganism. But let us return to the captives.
NotesCHAPTER X
By what route the imprisoned men were sent from Sakai to Nagasaki, and the hardships endured on the journey.
[84] After these servants of God had been led with the above-described ignominy on common horses through the streets of the cities of Osaka and Sakai, Taicosama ordered them to be conducted overland to Nagasaki, with official letters, the Martyrs sent to Nagasaki by land so that from place to place escorts and other necessaries should be assigned to them as far as Nagoya, where Fazamburo was to receive them into his care and conduct them to Nagasaki. The reason Taicosama preferred the overland route to the sea voyage, which was shorter, was none other than to strike greater terror into the peoples of the kingdoms through which they were to pass (for Miyako is six hundred miles distant from Nagasaki by continuous land) -- so that no one in the future would either aspire to the washing of holy baptism or receive Fathers.
[85] They therefore departed from Sakai on the ninth of January of the year 1597, escorted continually surrounded by armed men. One man went before, carrying the placard of the sentence on a long pole, as was said above, silently proclaiming the imputed crime against the innocent. The hardships and miseries of this journey were such as intense cold, snows, and ice are wont to bring upon poor and ill-clad condemned travelers in the depth of winter. with an uncomfortable journey It must not be denied that the pagans, to whom they were entrusted in succession, treated them with every humanity, some moved by compassion for their innocence, others fearing that if any of them should be lost by death or other mischance, it would be thought to have occurred through their negligence. And so they procured horses for them, or the chairs customary in Japan that are carried on the shoulders of two men, if they needed them. but sometimes treated humanely. Peter and Francis helping them For often, even to increase their merit, they made the journey on foot, as was apparent from the swelling and wounds of their feet.
[86] For this purpose Father Organtino sent from Miyako a certain Christian named Peter, endowed with remarkable virtue, who was to supply from his own purse whatever the three Brothers of ours and their companions might need along the way. There was also another man, a carpenter named Francis, who had joined the Franciscan Fathers as a companion for the same reason. These two, therefore, because they had begun to deal very freely with the captives and to serve them, were themselves arrested a few days later by the guards as Christians they are captured and committed to those who were to succeed them, to conduct all to Nagoya. For this reason they not only felt no grief (for they had left Miyako with the desire to obtain so happy an end) but were even greatly delighted, to their great consolation and gave thanks to the divine Majesty for so great a gift: and so they continued the rest of the journey with extraordinary joy, and strengthened their spirits with ardent prayers to God and other pious exercises. Whence they also began to be seized by a singular desire to receive the most holy Body of Christ before their death. On this matter the Father Commissary, Brother Peter, wrote to the Father Rector of our College at Nagasaki, all desire to communicate before death and our Brother Paul wrote to the Vice-Provincial in these words: "We have no other desire in this life than to have some day for confessing and communicating before we reach Nagasaki; for we do not know whether any occasion will present itself afterward: for to these Franciscan Fathers, not yet sufficiently versed in this language, we cannot fully explain the state of our conscience. and to confess But Father Francis Pasio could fulfill this office for our great consolation."
[87] Paul exhorts them To this preparation of soul there were added the exhortations which now Paul addressed to the Japanese, and now the Franciscan Fathers, through an interpreter, encouraging them to offer themselves to the Lord God with their whole heart and stirring them to recognize so great a grace of the divine goodness. This will be better understood from the sermon that Brother Martin de la Ascension and Brother Martin de la Ascension delivered to all along the way: which was afterward translated into the Japanese language and found in the bosom of one of the Crucified, and is as follows: "Brothers, we must reflect that we are great sinners and do not realize what a benefit our Lord bestows upon us in this small affliction. Many Saints, and St. Francis in particular, aspired with all their zeal to the crown of martyrdom, but it was not granted to them to attain it. This God today offers to us, and not in any ordinary way, but through the instrument of the Cross. The Apostles were dearly loved by Christ, showing the happiness of this death and yet He did not grant the Cross except to two or three: from the rest of the Saints as well, some were beheaded, others plunged into boiling cauldrons, others roasted, others cast into pools rigid with frost; some torn into a thousand pieces, others cut in half; many hurled headlong from mountains and dashed upon rocks and sharp crags and boulders so that all their limbs were shattered: and finally, tested by one or another kind of torment and torture, they gave back their spirit to their Creator. urging constancy But for us, though undeserving, there is now prepared the trophy on which the Son of God Himself by His death restored the world. This benefit is so singular and immense that it surpasses even angelic understanding. Therefore let us prepare ourselves to endure bravely all the torments to be inflicted upon us by the executioners, arming ourselves with the memory of the glorious Passion of Christ, who, though utterly free from all guilt, yet most willingly endured all sufferings and torments for our salvation. The mercy which the Lord declares to us is infinite: for though we have deserved eternal and intolerable punishments of hell for even one mortal sin, He has nevertheless deigned
to commute them into this brief and transitory one. But since man is weak by nature and cannot easily endure anything, it is necessary that we implore divine grace from heaven. and praying for grace With our whole heart, then, let us flee to the most holy Mother of God, advocate of sinners, to the glorious St. Francis, to the Guardian Angel, and to all the Saints in heaven, that they may intercede for us." This Father Brother Martin said in summary, with great consolation to his hearers. Many other things happened on this journey, full of edification, but I omit them for the sake of brevity: I will say only this, that so great was the joy of spirit, patience, and humility demonstrated by this holy company the Bonzes are displeased by this journey that all were amazed; and the Bonzes themselves affirmed that this was the way for the Law of the Gospel to be more widely spread and propagated.
CHAPTER XI
Concerning certain persecutions stirred up against Christians at the same time.
[88] Since Taicosama's edict about abandoning the preaching of the Gospel had been renewed, with the penalty attached for transgressors and all who were associated with them, persecution elsewhere certain pagan lords, partly out of fear of the King's edict (who even for a slight cause often deprived the greatest lords of their position) and partly out of hatred for the Christian religion, resolved to compel all the faithful subject to their authority to worship idols. Among these impious men was principally the Governor of Hakata, very close to Taicosama, who commanded his Christians (they numbered about a thousand) at Hakata, by the Governor to renounce Christ under severe threats, to bring all their Rosaries to him, and to affix to the doors of their houses the customary tablet on which the pagans write the name of an idol with certain other words, foolishly believing that these tablets have a certain power against fires, diseases, and other such things. The infidels, therefore, the Christians' kinsmen, out of fear of the Tyrant, impiously advised them to obey the royal edict at least in outward appearance. But they, despised by the Christians prepared rather to die than to give the slightest sign of pagan error, replied that they would not comply in this matter, and at once deliberately sent someone to Nagasaki to learn from our men what they could do in such a case without offending God.
[89] The lord of Hirado, too, who had always most abhorred Christians, at Hirado, by its King did not neglect this occasion to push some into spiritual ruin, especially his daughter-in-law, the daughter of the late lamented Lord Bartholomew. But she, with her accustomed fortitude, so withstood his assault that her father-in-law, giving up hope of prevailing, ceased molesting her. Other Christians too, already accustomed to such attacks, resisted the man with brave hearts.
[90] Nor did the inhabitants of Nozu win a lesser praise for constancy, at Nozu, by its Commander over whom a certain Commander presided: for when the rumor of the events at Miyako against the Christians had been brought there, the said Commander ordered a certain leading Christian, already advanced in years, named Leo, to renounce the Christian faith along with the rest. But the good old man, to whom nothing was dearer than the salvation of his soul, replied with great freedom: "You can kill me, but you cannot compel me to abandon the Christian faith." Following his counsel and example, where all prepare a Cross for themselves others each made themselves a cross, so that if they were forced to deny Christ, they would go forth with it raised upon their shoulders, as if ready to be nailed to it: for in no better way could they answer that impious man and declare the resolution of their souls. Terrified by this constancy, he checked his wicked attempts and allowed them to live in whatever religion they wished. After this, Leo informed our men of everything, requesting Rosaries, images, blessed beads, and other spiritual weapons for similar contests. But let this suffice for now on this subject.
NotesCHAPTER XII
How Fazamburo at Nagoya learned that the captives were not far off.
[91] On the last day of January, when the captives had reached Hakata, they were received with the customary humanity by the pagans, to whom they were a great example. Certain Christians of that place visited them and received holy admonitions from them. Brother Paul, as he had spent the entire journey preaching to the soldiers and others, so he devoted part of the night he stayed at Hakata to the same labor. Paul preaches on the road and at Hakata Meanwhile word was brought to Fazamburo that the captives would shortly arrive, and at the same time the King's official letters were presented to him, ordering him to conduct them to Nagasaki without delay. And so he immediately dispatched a runner to the Vice-Governor of Nagasaki to warn him to have fifty crosses ready for the condemned, for they would arrive shortly. It cannot be expressed what a murmur arose among the Portuguese and Japanese after hearing this news: fifty crosses are prepared at Nagasaki the number of crosses also gave rise to various thoughts, since it was far greater than the number of captives. But how great a desire and how enduring an ardor arose among the people that so glorious a condition of dying had befallen them was a thing most worthy of admiration: for neither within houses nor publicly in the streets did conversation seem to be had about any other subject than this, with great agitation of the people and it is not easy to narrate in detail everything that happened.
I shall touch upon just one or two things, from which the rest may be conjectured.
[92] On the night when the order to prepare so many crosses was brought to Nagasaki, a certain leading man was running about here and there with his wife, many prepare themselves for death preparing for martyrdom. In the same room lay two sons of theirs, one five or six years old, the other eleven. The older one, hearing the commotion, leaped from his bed and ran to his father to ask what was happening: upon briefly learning the situation, he continued to inquire: "Must you die, father?" When his father replied, "Certainly," the boy exclaimed: "O how I exult with joy! even boys For thus I too shall be able to follow you." Then, pointing his finger at his little brother who was sleeping, he asked: "And what will become of him?" The father answered: "He will be a Martyr together with us." Then the boy said: "Now I feel my joy doubled, since we shall all at once pass from this world to heaven." A certain Father of ours asked a five-year-old boy in the principal house of Nagasaki what he intended to answer, a certain five-year-old since the pagans were now coming to kill Christians at the King's command, if he were asked whether he had received the sacrament of baptism. "I will answer," said the boy, "that I am a Christian." "But if," the Father continued, "for that reason they wish to kill you, what will you do?" The boy answered, with admirable fortitude of spirit, while tears flowed during his words: "Until death I will implore the mercy of Jesus." And let this suffice to indicate the fervor of these Christians.
[93] Now, to return to the captives: on the first of February they departed from Hakata and came to a place called Karazu, Paul shows how happy his lot is three leagues from Nagoya, where Fazamburo with his guards was waiting for them. He, greeting our Brother Paul out of their old friendship, pitied his misfortune. But Paul said: "To die for the divine Law and the heavenly doctrine given to men is not a matter for pity. One thing only do I ask of you, with all the prayers I can muster -- that at Nagasaki a brief time be granted me for confessing and receiving communion before death." The Franciscan Fathers made the same request. Fazamburo promised everything to all, but did not keep his promises, as will presently appear.
[94] Then approaching Louis, of whom we spoke above, seeing him of such tender age, he said: Louis's constancy tested again "Your life is in my discretion and power; if you will serve me, I will set you free." Louis answered: "I decide nothing about myself: I will do what Brother Peter thinks best." He replied that he should accept the condition, provided he be allowed to remain a Christian. "No," said Fazamburo, "the Christian faith will have to be abandoned by him." Then Louis said: "On that condition I do not wish to live, but in vain because for this miserable and momentary life I would forfeit a blessed and eternal one."
[95] Proceeding farther, they entered the kingdom of Hizen and came to a place called Zukasachi, from where they departed the next morning. they walk the last part of the journey on foot And because with each passing hour they saw themselves drawing nearer to death, they preferred to complete the remaining journey on foot in the great cold, even though exhausted by the hardships of the road, all the way to Sononchi, which is in the territory of the lord of Omura and is eight or nine leagues from Nagasaki.
CHAPTER XIII
What happened at Sononchi, and the rest of the journey to the place of execution.
[96] On the fourth of February, around midday, the captives arrived at Sononchi, and at the same time two Fathers of the Society, Francis Pasio and John Rodriguez, were there, sent by the Vice-Provincial to fortify this holy company with the sacraments of Confession and holy Communion. But since Fazamburo had gone on ahead and departure was immediate, their wish could not be fulfilled: so that Father Rodriguez could barely obtain from the guards Father Rodriguez goes to meet them the permission to greet and embrace them. The consolation on both sides was incredible and not without tears of mutual love, when the said Father came into view: who, having greeted all most affectionately in the name of the Vice-Provincial and having nobly animated them for the glorious contest with words suited to the occasion, added at the end that he had come to offer them the divine Body of Christ after saying Mass; and encourages them but that this was now impossible since their departure had to be hastened: and therefore he would make up for it at Nagasaki, as best he could, for their consolation. Brother Paul, having embraced the Father, answered in a low voice that he had great confidence that through this persecution Paul augurs peace for the Church the Church in Japan would grow greatly. Of which, he said, he had this proof: that at the very threshold of the persecution, when the Christian faith ought most to be rejected by the pagans, he himself had been forced in the prison at Osaka to baptize six of them in the most holy waters.
[97] Then the Father embraced Brother Peter, who, having briefly summarized the events of the entire journey, said to him aside with great submission of spirit: "It may easily happen that we are snatched away to death so quickly that there will be no time for any other action: and so, in the name of my companions, as their Superior, from this hour I beg the Father Vice-Provincial the humility of Brother Peter and the rest of the Society, from my whole heart, to pardon us the troubles with which we have afflicted them." Father Rodriguez, excusing their pious intention and aim, likewise asked pardon on behalf of the Society from Brother Peter, if perchance he had been offended by it in any matter. After which, embraces were again exchanged amid a great shower of tears. Finally, turning to the Japanese, Father Rodriguez briefly reminded them of how highly they should value so happy a departure from life, and then left and hurried with Father Pasio toward Nagasaki with the greatest speed, to arrange with Fazamburo about administering the Sacraments to the company of captives, in accordance with his promise.
[98] Then toward evening, as they descended into a boat (for they had to travel seven leagues by sea to Tonchizu), the officers threw ropes around the necks of the captives and bound all their hands behind their backs, they spend the night bound in the boat, in great cold except for the Franciscan Fathers; and in a short time they reached the port of Tonchizu: but they spent the night in the boat, enduring immense cold. Fazamburo had prepared a lodging at Nagasaki for all twenty-six, but fearing a tumult, because the place was full of Christians, he changed his plan and resolved to put them to death outside Nagasaki on the following morning, which was the feast of St. Agatha, by the supreme punishment. And so, having the crosses and everything else transported to the place of execution, he arranged everything in order so that all might be completed in a moment. why they were kept outside the city At dawn he took care that our men were informed to send Father Pasio to him immediately; he would assign one of his own men to accompany him to a place near the scaffold; where, after the whole company had been ordered to halt, he might hear the Confession of the three from the Society, and no others; he could grant nothing more at present. Concerning Communion, he said it did not seem necessary, since they were dying for Christ and did not need any other viaticum. Confession alone permitted to our men
[99] but not Communion Father Pasio, together with Father Rodriguez and a servant of Fazamburo, immediately went to Ucacamu, where the hospital for incurables was, and waited there. But Father Rodriguez went farther ahead to meet them and to inform them that within a few hours they would die. Upon hearing this, all thanked our Lord with cheerful faces, and especially the good Father Brother Peter, who had arrived on horseback, reciting the divine Office. When they had come to the place where Fazamburo's servant was waiting,
Father Pasio ordered the soldiers to halt, and having led Brother Paul into the hospital, heard his confession of his entire life. The other two followed: and having completed their confession, all renewed they renew their vows the customary vows of our Society, embracing the Father in the name of the Vice-Provincial.
[100] While Father Pasio was lending his ears to the three Brothers of ours, some of their companions who had remained in the street knelt down and recited the Rosary: others, sitting, commended themselves to the Lord; all prepare for death and others encouraged one another to martyrdom. Leaving them in these occupations, Father Pasio immediately hastened to Fazamburo, who had already arrived at the place of execution, to request permission to exhort them to die bravely; which he obtained, though with difficulty. Meanwhile Father Rodriguez devoted his efforts to briefly reconciling some with God some briefly confess to our Father and exhorting them to constancy with pious admonitions. At last, when the order from Fazamburo that they were waiting for was brought, it was wonderful to describe and see with what speed they leaped to their feet and advanced toward the crosses. Fazamburo, seeing them approach with such cheerfulness, was utterly astounded: they rush joyfully toward the crosses and when he could not conjecture the cause, he asked Father Pasio whence this cheerfulness in so somber a spectacle. The Father explained the cause to the man, but because he did not understand the things that are of the Spirit of God, he replied that the cause was indeed excellent, but for his own part he would choose no cross on this occasion.
[101] When the same Father then took up the matter of the liberation of the two who had been captured on the journey and were not included in the royal sentence, Fazamburo replied that even though they were not included, our men labor for the liberation of the two Added he could not release them, for the very reason that they had been entrusted to him in writing by the royal officers. When the Father further suggested that he at least wait until an answer could be obtained from Gibonoshio, "I cannot do even this," said Fazamburo, "for I would easily fall under suspicion of having accepted bribes." And so all means attempted to free those two, whom we may rightly call Added, in vain came to nothing, so disposing the divine Providence by which all things are governed.
[102] At this time the Most Reverend Bishop was residing at Nagasaki, who, since he was unable to appear at the place of execution with Fazamburo's good leave, through a certain person sent expressly for the purpose, imparted his blessing to all by name, and especially the Bishop through a messenger gives his blessing to all to the Franciscan Fathers, with words full of love. To whom in turn the Father Commissary, in the name of all, ordered great thanks to be given, at the same time begging pardon for not having obeyed His Most Reverend Lordship as fully as had been fitting.
NotesCHAPTER XIV
How those twenty-six were affixed to the Cross.
[103] Fazamburo had planned to put these men to death in the ordinary place of execution, where some crosses were then standing, but was compelled by the entreaty of the Portuguese to change his decision. killed in a special place On the other side of the road, toward the sea, there rose a hill with a plain large enough for twenty-six crosses, with steps, as it were, for ascending, like Mount Calvary. Here, therefore, Fazamburo arranged, to oblige the Portuguese (as we said), for the crosses to be transported; for they were thinking that in due time they would erect a church there in memory of these blessed athletes of Christ, and call it St. Mary of the Martyrs.
[104] The crosses customary among the Japanese for the punishment of criminals have two crossbeams, one for the arms, the other for the feet: attached to the middle of the cross is also a short piece of wood the Japanese form of the Cross for supporting the weight of the body, on which the condemned person sits as on a horse. Each cross, therefore, consists of four pieces of wood, as is clear from the illustration appended here. They do not use nails, but bind the hands and feet either with ropes or with iron shackles that are nailed to the crossbeams. They also constrict the neck with an iron collar fixed to the wood. They likewise bind the waist and the arms between the shoulders and elbow to the cross with ropes, so that the entire body is well supported. Then they lower the cross into a pit and secure it with stones thrown in and with earth. the condemned person bound to it and killed Then the executioner approaches, armed with a lance of the sharpest steel, not unlike a two-edged sword, and drives it with such force into the right side of the crucified man that it penetrates to the left side as far as the heart. Sometimes there are two executioners, who, piercing both sides at once, form, as it were, the shape of a Cross by the transverse intersection of their lances. Thus the condemned, with only one flow of blood, surrender their spirit to God in the briefest moment of time. And if they do not immediately die, the executioner redoubles the blow: and so they are dispatched.
[105] When, therefore, the brave soldiers of Christ had reached this place, the place ringed by soldiers Fazamburo had the entire hill surrounded by musketeers and lancers, with only seven or eight paces between themselves and the crosses, and he did not allow anyone to stand nearer except the officers of justice, Father Pasio, and Father Rodriguez. Upon entering the enclosure, a new joy arose in the soldiers of Christ at the sight of the crosses. all joyful Father Brother Martin sang aloud the canticle, "Blessed be the Lord God of Israel." Father Brother Peter, with his eyes fixed on heaven, stood as if absorbed in some profound contemplation. Little Louis immediately asked which was his cross, and when it was pointed out to him, he ran to it with great devotion and fervor. And all were crucified in almost the blink of an eye, they are very swiftly bound to the crosses since each had his own assigned officer, and everything necessary was prepared at hand for each.
[106] The order of the crucified was as follows: one was separated from the next by three or four paces, all facing Nagasaki. To the right of the Franciscan Fathers the order, from the East were ten Japanese, and another ten, including the three from the Society, to the left. From the eastern side, the first was Francis, the one who had accompanied the Franciscan Fathers to assist them and had been enrolled by the soldier, as we said, 1. Blessed Francis who had first received the seal of baptism eight months before. The second was Cosmus Tachegia, from the kingdom of Owari, 2. Blessed Cosmus Takegia also recently baptized, who practiced the trade of sharpening swords. He had been captured at Osaka with Brother Martin, serving as interpreter for those Fathers. The third was Peter Suchegirus, the other one who had come along 3. Blessed Peter Sukegirus to place his services at the disposal of the captives. The fourth was Michael Cozachi, from the kingdom of Ise, whose trade was making arrows. 4. Michael Cozachi In the fifth place followed James Ghisai of our Society, sixty-four years old, 5. Blessed James Ghisai an ancient Christian and of good example. He had taken himself into our house to devote himself entirely to God: in which, with great charity, he had managed the care of external affairs; and he was singularly devoted to the meditation of the Passion of Our Lord. Next to him was Paul Miki, a Japanese of thirty-three years, 6. Blessed Paul Miki washed in the sacred waters as a boy,
and received into the Society eleven years before. He was a preacher, burning with great zeal to help his neighbor, as may be gathered from what I shall now relate. Ten or twelve days before guards were assigned to our house at Osaka, he happened to encounter a crowd conducting a pagan man to execution on the order of the Magistrate; a zealous preacher with great spirit he made his way through the dense multitude to the condemned man, preached to him all the way to the place where he was to be beheaded, baptized him as he yielded to the truth, and as he called upon the name of Jesus and Mary, sent him to heaven.
[107] 7. Blessed Paul Ibarki. 8. Blessed John Goto The seventh was Paul Ibarchi, from Owari, who had recently been joined to Christ. The eighth was John, a native of Goto, nineteen years old, instructed in the faith from his earliest childhood and, as we said above, enrolled in the Society. 9. Blessed Louis The ninth was Louis, a boy of eleven or twelve years, who had been a Christian for a few months, lively by nature, and a nephew of the above-named Paul Ibarchi. 10. Blessed Anthony The tenth was Anthony of Nagasaki, a boy of thirteen as well, of a most candid nature. The eleventh was Father Brother Peter, from the diocese of Avila in Spain, 11. Blessed Father Brother Peter Baptist a man forty-eight years of age, very devout, learned, a preacher burning with zeal for souls. The twelfth was Brother Martin de la Ascension, from Varanguela in Cantabria, 12. Blessed Father Brother Martin thirty years of age, who had come to Japan in 1596 with Brother Francis Blanco. The thirteenth was Brother Philip de Jesus, a Mexican, 13. Blessed Brother Philip de Jesus who, captured on the ship wrecked at Tosa, had come to Miyako to receive sacred orders from the Bishop and afterward to return to Manila, where he had been sent by his Superior for the same purpose to New Spain. The fourteenth was Brother Gonzalo Garcia, from Bassein in the East Indies, 14. Blessed Brother Gonzalo Garcia who, passing from Japan to Manila, had there given his name to the Order of St. Francis, and preached in Japanese with great spirit. The fifteenth was Father Brother Francis Blanco, from Monterrey in Galicia, 15. Blessed Father Brother Francis Blanco about thirty years of age. The sixteenth was Brother Francis of St. Michael, from Parilla, not far from Valladolid, 16. Blessed Brother Francis of St. Michael in the fifty-third year of his age, a good and humble man, as he admirably demonstrated until death.
[108] The seventeenth was Matthias, who had been a Christian for no great length of time: 17. Blessed Matthias much has been said about him above. The eighteenth was Leo Carasumarus, from Owari, 18. Blessed Leo Carasumarus a Christian of seven or eight years' standing, the principal interpreter of the Franciscan Fathers and eminently devoted to works of charity, especially toward the incurable. He was the youngest brother of the above-mentioned Paul Ibarchi and the uncle of little Louis. The nineteenth was Ventura, of Miyako, 19. Blessed Ventura who in his tender youth had been washed at the font of baptism, then left an orphan had fallen into the order of the Bonzes: but one day, recalling that he had been baptized, he was restored to the holy Church through the Franciscan Fathers; and by serving them he merited so happy a fortune. The twentieth was Thomas Cozachi, son of Michael Cozachi named above, 20. Blessed Thomas who was in his fifteenth year. The twenty-first was Joachim Saccachibara, forty years old. 21. Blessed Joachim The twenty-second was Francis the physician, of Miyako, 22. Blessed Francis forty-six years old. The twenty-third was Thomas Danchi, an old Christian, also an interpreter of the Franciscans. 23. Blessed Thomas Danchi The twenty-fourth was John Chimoia. The twenty-fifth was Gabriel, from the kingdom of Ise, nineteen years old. 24. Blessed John Chimoia The last was Paul Suzuchi, from Owari, also an interpreter of the Franciscans.
[109] 25. Blessed Gabriel When the crosses had been planted in this order, it was a marvelous thing to see the constancy of all, to which they were encouraged partly by Father Pasio, 26. Blessed Paul Suzuki partly by Father Rodriguez. The Father Commissary stood as if motionless, his eyes fixed on heaven. Brother Martin, to give thanks to the divine goodness, was singing certain psalms, with the addition of the verse, "Into your hands, O Lord." Brother Francis Blanco, also in a clear voice, was giving thanks to God. Brother Gonzalo was saying the Lord's Prayer and the Hail Mary in a very elevated voice. they were on the cross Our Brother Paul Miki, seeing himself placed on the most honorable pulpit he had ever had, first disclosed to the bystanders that he was a Japanese and a member of the Society of Jesus, and that he was dying for having preached the Gospel, and gave thanks to God for so outstanding a benefit; Blessed Paul Miki preaches then he added these words: "Having arrived at this point in time, I believe there is no one among you who thinks I wish to spare the truth. I declare to you, therefore, that there is no way to salvation except that which the Christians follow. Since this teaches me to forgive my enemies and all who have offended me, I freely forgive the King and all the authors of my death, and I ask them to be willing to be initiated into Christian baptism." Then, turning his eyes to his companions, he began to encourage them in this final conflict: in all of whose faces a certain joy appeared, but a singular one in Louis; when another Christian called out to him that he would soon be in Paradise, with a gesture of his fingers and his whole body full of joy all exulting with joy (especially Louis) he turned all the spectators' eyes upon himself. Anthony, who was at Louis's side, with his eyes fixed on heaven, after invoking the most holy name of Jesus and Mary, began to sing the Psalm "Praise the Lord, you children," which he had learned at Nagasaki in catechetical instruction: for certain psalms are expressly taught there to boys for this purpose. Others kept repeating "Jesus, Mary" with serene faces: some also exhorted the bystanders to a life worthy of a Christian; and by these and similar actions they demonstrated their readiness to die.
[110] Then four executioners began to draw their lances from the scabbards (which are customary among the Japanese): at the horrifying sight of which all the faithful cried out "Jesus, Mary!" and, what was even more, there followed a pitiable lament that struck the very heavens. they are slain The executioners dispatched each of them with one or two blows in the briefest time. If anyone still showed a sign of life, they pierced him with a repeated blow. And here one could see the ardor of the surrounding Christians, who, through the midst of the guards, disregarding their beatings, rushed to the crosses -- some to soak their handkerchiefs in the blood of the Martyrs, others to tear away some piece of their garments, the Christians break through by force to collect the blood others to carry off something else as a relic. This was the happy end of the soldiers of Christ, who, fighting bravely, won a glorious victory over the enemy. And that their innocence might be made manifest to all, God permitted Fazamburo to have a pole erected there, on which the sentence of death was inscribed.
NotesCHAPTER XV
Concerning the piety declared by the Christians after the said death.
[111] Although Fazamburo was not a little angered at those who had snatched certain relics from the servants of God with a holy violence, and had therefore ordered the guards to drive everyone back to Nagasaki with clubs; and against Fazamburo's will yet after he returned home, so many people flocked from everywhere to cut off some piece of the Martyrs' garments that many remained on the crosses not sufficiently decently covered, and in particular nine of the religious. Therefore the overseer of the Confraternity of Mercy had their bodies covered with certain mats in place of garments. they tear away the garments With the same
devotion, many came even from remote regions in such numbers that Fazamburo was compelled to double the guards to block their access, and to order the captains of the soldiers themselves, under pain of losing their lives, not to allow any body of the Crucified to be removed. he strictly orders the bodies guarded But not even by this severity could their piety be restrained: for very many, under the pretext of other business to be transacted, would detour to that hill only to venerate the relics of the servants of God.
[112] Much more could be added on this subject, which I omit for the sake of brevity. I will say only this: from this glorious martyrdom the result was that all Christians, a new ardor added to the Christians both old and new, were excellently confirmed in the holy faith, stirred up in themselves a living desire for eternal salvation, and firmly resolved in their hearts to give their lives for the confession of the Christian name. And they now perceived that a prognostic of this martyrdom had been the crosses miraculously discovered -- one at Obama in the year 1589 and another at Facunda in the year 1592. Therefore they are also held by the firmest hope of a most abundant harvest to follow. The pagans too, a stimulus to the pagans who were present at the spectacle, were vehemently moved by the joy with which those twenty servants of God ascended the cross, and the fortitude with which, certain of a heavenly reward far exceeding all human understanding, they endured death. And already some have come to Nagasaki for the purpose of receiving the sacred washing, which they earnestly request.
Notes