A History of the Japanese People Part 69

THE FIRST CHRISTIAN MARTYRS IN j.a.pAN

The words of the San Felipe's master were immediately reported to Hideyoshi. They roused him to hot anger. He is reported to have cried: "What! my States are filled with traitors, and their numbers increase every day. I have proscribed the foreign doctors, but out of compa.s.sion for the age and infirmity of some among them, I have allowed their remaining in j.a.pan. I shut my eyes to the presence of several others because I fancied them to be quiet and incapable of forming bad designs, and they are serpents I have been cherishing in my bosom. The traitors are entirely employed in making me enemies among my own subjects and perhaps in my own family. But they will learn what it is to play with me... I am not anxious for myself. So long as the breath of life remains, I defy all the powers of the earth to attack me. But I am perhaps to leave the empire to a child, and how can he maintain himself against so many foes, domestic and foreign, if I do not provide for everything incessantly?"

Then, finally, the Franciscans were arrested and condemned to have their noses and ears cut off;* to be promenaded through Kyoto, Osaka, and Sakai, and to be crucified at Nagasaki. "I have ordered these foreigners to be treated thus," Hideyoshi is recorded to have stated, "because they have come from the Philippines to j.a.pan, calling themselves amba.s.sadors, although they were not so; because they have remained here for long without my permission; because in defiance of my prohibition they have built churches, preached their religion, and caused disorders." These men were the first martyrs in j.a.pan.

*The mutilation was confined to the lobe of one ear.

They numbered twenty-six, namely, six Franciscans, three Jesuits, and seventeen native Christians who were chiefly domestic servants of the Franciscans. They met their fate with n.o.ble fort.i.tude. Hideyoshi did not stop there. He took measures to have his edict of 1587 converted into a stern reality. The governor of Nagasaki received orders to send away all the Jesuits, permitting only two or three to remain for the service of Portuguese merchants.

The Jesuits, however, were not to be deterred by personal peril.

There were 125 of them in j.a.pan at that time, and of these only eleven left Nagasaki by sea in October, 1597, though the same vessel carried a number of pretended Jesuits who were, in reality, disguised sailors. This deception was necessarily known to the local authorities; but their sympathies being with the Jesuits, they kept silence until early the following year, when, owing to a rumour that Hideyoshi himself contemplated a visit to Kyushu, they took really efficient measures to expel all the fathers. No less than 137 churches throughout Kyushu were thrown down, as well as several seminaries and residences of the fathers, and, at Nagasaki, all the Jesuits in j.a.pan were a.s.sembled for deportation to Macao in the following year when the "great ship" was expected to visit that port.

But before her arrival Hideyoshi died, and a respite was thus gained for the Jesuits.

FOREIGN POLICY OF THE TOKUGAWA FAMILY

It has been confidently stated that Tokugawa Ieyasu regarded Christian nations and Christian propagandists with distrust not less profound than that harboured by Hideyoshi. But facts are opposed to that view. Within less than three months of the Taiko's death, the Tokugawa chief had his first interview with a Christian priest. The man was a Franciscan, by name Jerome de Jesus. He had been a member of the fict.i.tious emba.s.sy from Manila, and his story ill.u.s.trates the zeal and courage that inspired the Christian fathers in those days.

"Barely escaping the doom of crucifixion which overtook his companions, he had been deported from j.a.pan to Manila at a time when death seem to be the certain penalty of remaining. But no sooner had he been landed in Manila than he took pa.s.sage in a Chinese junk, and, returning to Nagasaki, made his way secretly from the far south of j.a.pan to the province of Kii. There arrested, he was brought into the presence of Ieyasu, and his own record of what ensued is given in a letter subsequently sent to Manila:

"'When the Prince saw me he asked how I managed to escape the previous persecution. I answered him that at that date G.o.d had delivered me in order that I might go to Manila and bring back new colleagues from there--preachers of the divine law--and that I had returned from Manila to encourage the Christians, cherishing the desire to die on the cross in order to go to enjoy eternal glory like my former colleagues. On hearing these words the Emperor began to smile, whether in his quality of a pagan of the sect of Shaka which teaches that there is no future life, or whether from the thought that I was frightened at having to be put to death. Then, looking at me kindly, he said, "Be no longer afraid and no longer conceal yourself and no longer change your habit, for I wish you well; and as for the Christians who every year pa.s.s within sight of Kwanto where my domains are, when they go to Mexico with their ships, I have a keen desire for them to visit the harbours of this island, to refresh themselves there, and to take what they wish, to trade with my va.s.sals, and to teach them how to develop silver mines; and that my intentions may be accomplished before my death, I wish you to indicate to me the means to take to realize them."

"'I answered that it was necessary that Spanish pilots should take the soundings of his harbours, so that ships might not be lost in future as the San Felipe had been, and that he should solicit this service from the governor of the Philippines. The Prince approved of my advice, and accordingly he has sent a j.a.panese gentleman, a native of Sakai, the bearer of this message.... It is essential to oppose no obstacle to the complete liberty offered by the Emperor to the Spaniards and to our holy order, for the preaching of the holy gospel. ... The same Prince (who is about to visit the Kwanto) invites me to accompany him to make choice of a house, and to visit the harbour which he promises to open to us; his desires in this respect are keener than I can express.'"*

*Encyclopaedia Britannica, 11th edition; article "j.a.pan," by Brinkley.

Subsequent events confirm the accuracy of the above story. Father Jerome was allowed to build the first Christian church in Yedo and to officiate there. Moreover, Ieyasu sent "three emba.s.sies in succession to the Philippines, proposing reciprocal freedom of commerce, offering to open ports in the Kwanto, and asking for competent naval architects." These architects never came, and the trade that resulted from the Tokugawa chief's overtures was paltry in comparison with the number of friars that accompanied it to j.a.pan. It has been suggested that Ieyasu designed these Spanish monks to serve as a counterpoise to the influence of the Jesuits. For he must have known that the Franciscans opened their mission in Yedo by "declaiming with violence against the fathers of the Company of Jesus," and he must have understood that the Spanish monks a.s.sumed towards the Jesuits in j.a.pan the same intolerent and abusive tone that the Jesuits themselves had previously a.s.sumed towards Buddhism.

ENGRAVING: ANJIN-ZUKA, NEAR YOKOSUKA, THE TOMB OF WILL ADAMS

WILL ADAMS

At about this time a Dutch merchant ship named the Liefde arrived in j.a.pan. In 1598, a squadron of five ships sailed from Holland to exploit the sources of Portuguese commerce in the Orient, and of the five vessels only one, the Liefde, was ever heard of again. She reached j.a.pan in the spring of 1600, with only four and twenty survivors of her original crew, numbering 110. Towed into the harbour of Funai, she was visited by Jesuits, who, on discovering her nationality, denounced her to the local authorities as a pirate. On board the Liefde, serving in the capacity of pilot major was an Englishman, Will Adams, of Gillingham in Kent. Ieyasu summoned him to Osaka, and between the rough English sailor and the Tokugawa chief there commenced a curiously friendly intercourse which was not interrupted until the death of Adams, twenty years later.

"The Englishman became master-shipbuilder to the Yedo Government; was employed as diplomatic agent when other traders from his own country and from Holland arrived in j.a.pan, received in perpetual gift a substantial estate, and from first to last possessed the implicit confidence of the shogun. Ieyasu quickly discerned the man's honesty; perceived that whatever benefits foreign commerce might confer would be increased by encouraging compet.i.tion among the foreigners, and realized that English and Dutch trade presented the wholesome feature of complete dissociation from religious propagandism. On the other hand, he showed no intolerance to either Spaniards or Portuguese. He issued (1601) two official patents sanctioning the residence of the fathers in Kyoto, Osaka, and Nagasaki; he employed Father Rodriguez as interpreter at the Court in Yedo, and, in 1603 he gave munificent succour to the Jesuits who were reduced to dire straits owing to the capture of the great ship from Macao by the Dutch and the consequent loss of several years' supplies for the mission in j.a.pan."*

*Encyclopaedia Britannica, 11th edition; article "j.a.pan," by Brinkley.

ULTIMATE ATt.i.tUDE OF IEYASU TOWARDS CHRISTIANITY AND FOREIGN INTERCOURSE

From what has been written above it will have been evident that each of j.a.pan's great trio of sixteenth century statesmen--n.o.bunaga, Hideyoshi, and Ieyasu--adopted originally a tolerant demeanour towards Christianity, and an emphatically favourable att.i.tude towards foreign commerce. The causes of Hideyoshi's change of mood are tolerably clear, but it is not possible to a.n.a.lyse the case of Ieyasu with certainty. That the Tokugawa baron strongly patronized Buddhism might be regarded as a sufficient explanation of his ultimate hostility to the foreign faith, but cannot be reconciled with his amicable att.i.tude at the outset. The more credible explanation is that he was guided by intelligence obtained direct from Europe. He sent thither at the end of the sixteenth century an emissary whose instructions were to observe closely the social and political conditions in the home of Christianity. The better to accomplish his purpose this envoy embraced the Christian faith, and was thus enabled to carry on his observations from within as well as from without.

It may be easily conceived that the state of affairs in Europe at that time, when recounted to Ieyasu, could scarcely fail to shock and astonish the ruler of a country where freedom of conscience may be said to have always existed. The Inquisition and the stake; wholesale aggressions in the name of the Cross; a head of the Church whose authority extended to confiscation of the realms of heretical sovereigns; religious wars, and profound fanaticism--these were the elements of the story told to Ieyasu by his returned envoy. The details could not fail to produce an evil impression. Already his own observation had disclosed to the Tokugawa chief abundant evidence of the spirit of strife engendered by Christian dogma in those times. No sooner had the Franciscans and the Dominicans arrived in j.a.pan than a fierce quarrel broke out between them and the Jesuits--a quarrel which even community of suffering could not compose. "Not less repellent was an attempt on the part of the Spaniards to dictate to Ieyasu the expulsion of all Hollanders from j.a.pan, and an attempt on the part of the Jesuits to dictate the expulsion of the Spaniards.

The former proposal, couched almost in the form of a demand, was twice formulated, and accompanied on the second occasion by a scarcely less insulting offer, namely, that Spanish men-of-war would be sent to j.a.pan to burn all Dutch ships found in the ports of the empire. If in the face of proposals so contumelious of his authority Ieyasu preserved a calm and dignified mein, merely replying that his country was open to all comers, and that, if other nations had quarrels among themselves, they must not take j.a.pan for battle-ground, it is nevertheless unimaginable that he did not strongly resent such interference with his own independent foreign policy, and that he did not interpret it as foreshadowing a disturbance of the realm's peace by sectarian quarrels among Christians."*

*Encyclopaedia Britannica, 11th edition; article "j.a.pan," by Brinkley.

The repellent aspects under which Christianity thus presented itself to Ieyasu were supplemented by an act of fraud and forgery perpetrated in the interest of a Christian feudatory by a trusted official, himself a Christian. This experience persuaded the Tokugawa ruler that it was unsafe to employ Christians at his Court. He not only dismissed all those so employed, but also banished them from Yedo and forbade any feudal chief to harbour them. Another incident, not without influence, was connected with the survey of the j.a.panese coast by a Spanish mariner and a Franciscan friar. An envoy from New Spain (Mexico) had obtained permission for this survey, but "when the mariner (Sebastian) and the friar (Sotelo) hastened to carry out the project, Ieyasu asked Will Adams to explain this display of industry.

The Englishman replied that such a proceeding would be regarded in Europe as an act of hostility, especially on the part of the Spaniards or Portuguese, whose aggressions were notorious. He added, in reply to further questions, that 'the Roman priesthood had been expelled from many parts of Germany, from Sweden, Norway, Denmark, Holland, and England, and that, although his own country preserved the pure form of the Christian faith from which Spain and Portugal had deviated, yet neither English nor Dutch considered that that fact afforded them any reason to war with, or to annex, States which were not Christian solely for the reason that they were non-Christian.'"*

Hearing these things from Will Adams, Ieyasu is said to have remarked, "If the sovereigns of Europe do not tolerate these priests, I do them no wrong if I refuse to tolerate them."

*Encyclopaedia Britannica, 11th edition; article "j.a.pan," by Brinkley.

Another incident, too complicated to describe in detail, may be summed up by saying that some j.a.panese Christians were discovered to have conspired for the overthrow of the Tokugawa Government by the aid of foreign troops. It was not an extensive plot, but it helped to demonstrate that the sympathy of the priests and their converts was plainly with the enemies of Tokugawa's supremacy. Ieyasu, however, abstained from extreme measures in the case of any of the foreign priests, and he might have been equally tolerant towards native Christians, also, had not the Tokugawa authority been openly defied in Yedo itself by a Franciscan father--the Sotelo mentioned above.

"Then (1613) the first execution of j.a.panese converts took place, though the monk himself was released after a short incarceration. At that time... insignificant differences of custom sometimes induced serious misconceptions. A Christian who had violated a secular law was crucified in Nagasaki. Many of his fellow-believers kneeled around his cross and prayed for the peace of his soul. A party of converts were afterwards burnt to death in the same place for refusing to apostatize, and their Christian friends crowded to carry off portions of their bodies as holy relics. When these things were reported to Ieyasu, he said, 'Without doubt that must be a diabolic faith which persuades people not only to worship criminals condemned to death for their crimes, but also to honour those who have been burned or cut to pieces by the order of their lord.'"*

*Encyclopedia Britannica, 11th edition; article "j.a.pan," by Brinkley.

SUPPRESSION OF CHRISTIANITY

The first prohibition of Christianity was issued by Ieyasu in September, 1612, and was followed by another in April, 1613; but both bore the character of warnings rather than of punitive regulations.

It was on the 27th of January, 1614--that is to say, fifty-four years and five months after the landing of Xavier at Kagoshima--that an edict appeared ordering that all the foreign priests should be collected in Nagasaki preparatory to removal from j.a.pan; that all churches should be pulled down, and that all converts should be compelled to abjure Christianity. There were then in j.a.pan 156 ministers of Christianity, namely, 122 Jesuits, 14 Franciscans, 9 Dominicans, 4 Augustinians, and 7 secular priests. It is virtually certain that if these men had obeyed the orders of the j.a.panese Government by leaving the country finally, not so much as one foreigner would have suffered for his faith in j.a.pan, except the six Franciscans executed on the "Martyrs' Mount" at Nagasaki by Hideyoshi's order, in 1597. But the missionaries did not obey.

Suffering or even death counted for nothing with these men as against the possibility of saving souls. "Forty-seven of them evaded the edict, some by concealing themselves at the time of its issue, the rest by leaving their ships when the latter had pa.s.sed out of sight of the sh.o.r.e of j.a.pan, and returning by boats to the scene of their former labours. Moreover, in a few months, those that had actually crossed the sea re-crossed it in various disguises."* The j.a.panese Government had then to consider whether it would suffer its authority to be thus defied by foreign visitors or whether it would resort to extreme measures.

*Encyclopedia Britannica, 11th edition; article "j.a.pan," by Brinkley.

PERIOD SUBSEQUENT TO 1613

Throughout a period of two years immediately following the issue of the anti-Christian edict of 1614, the attention of Ieyasu, and indeed of the whole j.a.panese nation, was concentrated on the struggle which took place between the adherents of the Tokugawa and the supporters of Hideyori. That struggle culminated in an a.s.sault on the castle of Osaka, and fresh fuel was added to the fire of anti-Christian resentment inasmuch as many Christian converts espoused Hideyori's cause, and in one part of the field the troops of Ieyasu had to fight against a foe whose banners were emblazoned with a cross and with images of Christ and of St. James, the patron saint of Spain.

Nevertheless, the Christian converts possessed the sympathy of so many of the feudal chiefs that much reluctance was shown to inflict the extreme penalty of the law on men and women whose only crime was the adoption of an alien religion. Some of the feudal chiefs, even at the risk of losing their estates, gave asylum to the converts; others falsely reported a complete absence of Christians in their dominions, and some endeavoured earnestly to protect the fanatics; while, as to the people at large, their liberal spirit is shown in the fact that five priests who were in Osaka Castle at the time of its capture were able to make their way to distant refuges without any risk of betrayal.

ENGRAVING: GREEN-ROOM OF A THEATRE (In the Middle of the Tokugawa Period)

On the other hand, there were not wanting feudatories who, judging that zeal in obeying the edict would prove a pa.s.sport to official reward, acted on that conviction. Notably was this true of Hasegawa, who received the fief of Arima by way of recompense for barbarous cruelty towards the Christians. Yet it is on record that when this baron sent out a mixed force of Hizen and Satsuma troops to harry the converts, these samurai warned the Christians to flee and then reported that they were not to be found anywhere. During these events the death of Ieyasu took place (June 1, 1616), and pending the dedication of his mausoleum the anti-Christian crusade was virtually suspended.

ENGLISH AND DUTCH INTRIGUES AGAINST SPANIARDS AND PORTUGUESE

It has been frequently alleged that if the Spaniards and the Portuguese endeavoured to bring the Hollanders into bad odour, the English and the Dutch intrigued equally against the Portuguese and the Spaniards. The accusation cannot be reb.u.t.ted. c.o.c.ks, the factor of the English commercial mission to j.a.pan, has himself left it on record that, being at the Yedo Court in the fall of 1616, "I enformed the two secretaries that yf they lookt out well about these two Spanish shipps in Xaxama [Satsuma] full of men and treasure, they would fynd that they were sent off purpose by the king of Spaine, having knowledge of the death of the ould Emperour [Ieyasu], thinking som papisticall tono [daimyo] might rise and rebell and so draw all the papists to flock to them and take part, by which means they might on a sudden seaz upon som strong place and keepe it till more succors came, they not wanting money nor men for thackomplishing such a strattgin." The two vessels in question were "greate shipps arrived out of New Spaine, bound, as they said, for the Philippines, but driven into that place per contrary wynd, both shipps being full of souldiers, with great store of treasure, as it is said, above five millions of pezos." It is true that a Spanish captain sent from these vessels to pay respects to the Court in Yedo "gave it out that our shipps and the Hollanders which were at Firando [Hirado] had taken and robbed all the China junks, which was the occasion that very few or non came into j.a.pan this yeare," and therefore c.o.c.ks was somewhat justified in saying "so in this sort I cried quittance with the Spaniards." It appears, however, that the Spaniards were not believed, whereas the Englishman could boast, "which speeches of myne wrought so far that the Emperour sent to stay them, and had not the greate shipp cut her cable in the hawse so as to escape, she had been arrested." It was this same c.o.c.ks who told a j.a.panese "admirall" that "My opinion was he might doe better to put it into the Emperour's mynd to make a conquest of the Manillas, and drive those small crew of Spaniards from thence."

In fact, none of the four Occidental nationalities then in j.a.pan had any monopoly of slandering its rivals. The accusation preferred by c.o.c.ks, however, must have possessed special significance, confirming, as it did, what the pilot of the San Felipe had said twenty years previously as to the political uses to which the propagandists of Christianity were put by the King of Spain, and what Will Adams had said four years earlier as to the Imperial doctrine of Spain and Portugal that the annexation of a non-Christian country was always justifiable. The "greate shipps out of New Spaine," laden with soldiers and treasure and under orders to combine with any Christian converts willing to revolt against the Yedo Government, were concrete evidence of the truth of the Spanish sailor's revelation and of the English exile's charge. It has always to be remembered, too, that Kyushu, the headquarters of Christianity in j.a.pan, did not owe to the Tokugawa shoguns the same degree of allegiance that it had been forced to render to Hideyoshi. A colossal campaign such as the latter had conducted against the southern island, in 1587, never commended itself to the ambition of Ieyasu or to that of his comparatively feeble successor, Hidetada. Hence, the presence of Spanish or Portuguese ships in Satsuma suggested danger of an exceptional degree.

In the very month (September, 1616) when c.o.c.ks "cried quittance with the Spaniards," a new anti-Christian edict was promulgated by Hidetada, son and successor of Ieyasu. It p.r.o.nounced sentence of exile against all Christian priests, not excluding even those whose presence had been sanctioned for the purpose of ministering to the Portuguese merchants; it forbade the j.a.panese, under penalty of being burned alive and having all their property confiscated, to connect themselves in any way with the Christian propagandists or with their co-operators or servants, and above all, to show them any hospitality. The same penalties were extended to women and children, and to the five neighbours on both sides of a convert's abode, unless these became informers. Every feudal chief was forbidden to keep Christians in his service, and the edict was promulgated with more than usual severity, although its enforcement was deferred until the next year on account of the obsequies of Ieyasu. This edict of 1616 differed from that issued by Ieyasu in 1614, since the latter did not explicitly prescribe the death-penalty for converts refusing to apostatize. But both agreed in indicating expulsion as the sole manner of dealing with the foreign priests. It, is also noteworthy that, just as the edict of Ieyasu was immediately preceded by statements from Will Adams about the claim of Spain and Portugal to absorb all non-Christian countries, so the edict of Hidetada had for preface c.o.c.k's attribution of aggressive designs to the Spanish ships at Kagoshima in conjunction with Christian converts. Not without justice, therefore, have the English been charged with some share of responsibility for the terrible things that ultimately befell the propagandists and the professors of Christianity in j.a.pan. As for the shogun, Hidetada, and his advisers, it is probable that they did not foresee much occasion for actual recourse to violence. They knew that a great majority of the converts had joined the Christian Church at the instance, or by the command, of their local rulers, and nothing can have seemed less likely than that a creed thus lightly embraced would be adhered to in defiance of torture and death. The foreign propagandists also might have escaped all peril by obeying the official edict and leaving j.a.pan. They suffered because they defied the laws of the land.

Some fifty of them happened to be in Nagasaki at the time of Hidetada's edict. Several of these were apprehended and deported, but a number returned almost immediately. This happened under the jurisdiction of Omura, who had been specially charged with the duty of sending away the bateren (padres). He seems to have concluded that a striking example must be furnished, and he therefore ordered the seizure and decapitation of two fathers, De l'a.s.sumpcion and Machado.

The result completely falsified his calculations, for so far from proving a deterrent, the fate of the two fathers appealed widely to the people's sense of heroism. Mult.i.tudes flocked to the grave in which the two coffins were buried. The sick were carried thither to be restored to health, and the Christian converts derived new courage from the example of these martyrs. Numerous conversions and numerous returns of apostates took place everywhere.

While this enthusiasm was at its height, Navarette, vice-provincial of the Dominicans, and Ayala, vice-provincial of the Augustins, emerged from hiding, and robed in their full canonicals, commenced an open propaganda, heralding their approach by a letter addressed to Omura and couched in the most defiant terms. Thus challenged, Omura was obliged to act promptly, especially as Navarette declared that he (Navarette) did not recognize the Emperor of j.a.pan but only the Emperor of Heaven. The two fanatics were seized, conveyed secretly to the island of Takashima, and there decapitated; their coffins being weighted with big stones and sunk in the sea, so as to prevent a repet.i.tion of the scenes witnessed at the tomb of the fathers mentioned above. Thereupon, the newly elected superior of the Dominicans at once sent three of his priests to preach in Omura's territories, and two of them, having been seized, were cast into prison where they remained for five years. Even more directly defiant was the att.i.tude of the next martyred priest, an old Franciscan monk, Juan de Santa Martha. He had for three years suffered all the horrors of a medieval j.a.panese prison, yet when it was proposed to release him and deport him to New Spain, his answer was that, if released, he would stay in j.a.pan and preach there. He laid his head on the block in August, 1618.

Throughout the next four years, however, no other foreign missionary was capitally punished in j.a.pan, though many arrived and continued their propagandism. During that interval, also, there occurred another incident calculated to fix upon the Christians still deeper suspicion of political designs. In a Portuguese ship, captured by the Dutch, a letter was found instigating j.a.panese converts to revolt, and promising that, when the number of disaffected became sufficient, men-of-war would be sent from Portugal to aid them. Another factor tending to invest the converts with political potentialities was the writing of pamphlets by apostates, attributing the zeal of foreign propagandists solely to traitorous motives. Further, the Spanish and Portuguese propagandists were indicted in a despatch addressed to the second Tokugawa shogun, in 1620, by the admiral in command of the British and Dutch fleet of defence, then cruising in Oriental waters.

The admiral unreservedly charged the friars with treacherous machinations, and warned the shogun against the aggressive designs of Philip of Spain.

This c.u.mulative evidence dispelled the last doubts of the j.a.panese, and a time of sharp suffering ensued for the fathers and their converts. There were many shocking episodes. Among them may be mentioned the case of Zufliga, son of the marquis of Villamanrica. He visited j.a.pan as a Dominican in 1618, but the governor of Nagasaki persuaded him to withdraw. Yielding for the moment, he returned two years later, accompanied by Father Flores. They travelled in a vessel commanded by a j.a.panese Christian, and off Formosa she was overhauled by an English warship, which took off the two priests and handed them over to the Dutch at Hirado. There they were tortured and held in prison for sixteen months, when an armed attempt made by some j.a.panese Christians to rescue them precipitated their fate. By order from Yedo, Zuniga, Flores, and the j.a.panese master of the vessel which had carried them, were roasted to death in Nagasaki on August 19, 1622. Thus the measures adopted against the missionaries are seen to have gradually increased in severity. The first two fathers put to death, De l'a.s.sumpcion and Machado, were beheaded in 1617, not by the common executioner but by one of the princ.i.p.al officers of the daimyo. The next two, Navarette and Ayala, were decapitated by the executioner. Then, in 1618, Juan de Santa Martha was executed like a common criminal, his body being dismembered and his head exposed.

Finally, in 1622, Zuniga and Flores were burned alive.

The same year was marked by the "great martyrdom" at Nagasaki, when nine foreign priests went to the stake together with nineteen j.a.panese converts. Apprehension of a foreign invasion seems to have greatly troubled the shogun at this time. He had sent an envoy to Europe who, after seven years abroad, returned on the eve of the "great martyrdom," and made a report thoroughly unfavourable to Christianity. Hidetada therefore refused to give audience to the Philippine emba.s.sy in 1624, and ordered that all Spaniards should be deported from j.a.pan. It was further decreed that no j.a.panese Christians should thenceforth be allowed to go to sea in search of commerce, and that although non-Christians or men who had apostatized might travel freely, they must not visit the Philippines.

Thus ended all intercourse between j.a.pan and Spain. The two countries had been on friendly terms for thirty-two years, and during that time a widespread conviction that Christianity was an instrument of Spanish aggression had been engendered. Iemitsu, son of Hidetada, now ruled in Yedo, though Hidetada himself remained "the power behind the throne." The year (1623) of the former's accession to the shogunate had seen the re-issue of anti-Christian decrees and the martyrdom of some five hundred Christians within the Tokugawa domains, whither the tide of persecution now flowed for the first time. From that period onwards official attempts to eradicate Christianity in j.a.pan were unceasing. Conspicuously active in this cause were two governors of Nagasaki, by name Mizuno and Takenaka, and the feudal chief of Shimabara, by name Matsukura. To this last is to be credited the terrible device of throwing converts into the solfataras at Unzen, and under him, also, the punishment of the "fosse" was resorted to.

It consisted in suspension by the feet, head downwards in a pit until death ensued. By many this latter torture was heroically endured to the end, but in the case of a few the pains proved unendurable.

It is on record that the menace of a Spanish invasion seemed so imminent to Matsukura and Takenaka that they proposed an attack on the Philippines so as to deprive the Spaniards of their base in the East. This bold measure failed to obtain approval in Yedo. In proportion as the Christian converts proved invincible, the severity of the repressive measures increased. There are no accurate statistics showing the number of victims. Some annalists allege that two hundred and eighty thousand perished up to the year 1635, but that figure is probably exaggerated, for the converts do not seem to have aggregated more than three hundred thousand at any time, and it is probable that a majority of these, having embraced the alien creed for light reasons, discarded it readily under menace of destruction.