Hildreth's "Japan as It Was and Is": A Handbook of Old Japan, Volume 1 (of 2)

by Richard Hildreth

CHAPTER XIII

New Troubles of the Missionaries from their own Countrymen—The Emperor claims Homage of the Governor of the Philippines—Mutual Jealousies of the Portuguese and Spaniards—Spanish Adventurers in Japan—The Emperor’s Suspicions excited—His Reply to the Viceroy of Goa.—A. D. 1591-1592.

Valignani’s gracious reception greatly raised the hopes of the Japanese converts. But much annoyance was soon experienced from two pagan lords, who had been appointed joint governors of Nagasaki. Nor was it pagan hostility alone which the Jesuits had to dread. Enemies even more dangerous were found among their own countrymen in Japan, many of whom had ceased to exhibit that zeal for the faith, at first so universal. The irregular conduct of certain Portuguese merchants, in frequenting ports where there were no missionaries, and where they could freely follow their own devices, had greatly troubled the Jesuit fathers. A Japanese adventurer, by name Harada Kiyemon, having gone to the Philippines to trade, had taken it into his head to suggest to the emperor of Japan to require the Spanish governor of those islands to acknowledge him as sovereign. This idea, conveyed to the emperor through a Japanese courtier with whom Harada was intimate, was eagerly caught at by a prince rendered vain by the elevation to which he had attained, and whose head was filled with schemes for still further extending his empire. He wrote an imperious letter to the governor of the Philippines, demanding his homage, and despatched it by the hand of Harada, who applied to Father Valignani, to write to the Jesuits at Manila, and to the Spanish governor, in furtherance of this project. Valignani refused to write any such letters, alleging as an ostensible reason, that he had no acquaintance with the governor of the Philippines, nor authority over the Jesuits of Manila; and, in consequence of this refusal, Harada did not venture to carry the letter himself, but sent it by another hand. Valignani wrote, however, by a simultaneous opportunity, to the Jesuits of Manila, informing them of this affair, suggesting its delicate character, and the expediency, while due care was had of the honor of the Spanish crown, of not giving to the emperor of Japan any pretence for renewing his persecution of the missionaries.

Notwithstanding the union of the crowns of Spain and Portugal upon the head of Philip II, a very fierce jealousy and hatred continued to exist between the two nations; and this feeling was particularly violent at Manila, which city, founded in 1572, was almost contemporaneous in its origin with Nagasaki, and whose merchants looked very enviously at the monopoly of the trade to Japan secured to the Portuguese, and to the city of Macao, by the terms of the union between the two crowns.[54] This express exclusion of all Spanish merchants from Japan had been indeed already broken through, in at least two instances, by the arrival of one Jean de Solis from Peru, by way of Macao, and of another Spanish merchant from the Philippines, both of whom, after various adventures, and receiving aid and services from the Jesuit missionaries, had reached Nagasaki. Solis soon after proceeded to Satsuma on the southern coast of Shimo, where he commenced building a vessel in which to trade to China and thence to Peru,—a project in which he was presently joined by the other Spaniard. But to carry out this scheme it became necessary for Solis to get back a sum of money which he had been compelled to deposit in the hands of the Portuguese, at Nagasaki, as security for certain debts which he had contracted at Macao; and because Father Valignani would not help them in this matter, the two Spaniards threatened to give information to the emperor of the large number of Jesuits still in Japan, in violation of his edict, and to denounce the princes who gave them shelter.

The emperor, meanwhile, had been a good deal soured and his suspicions excited by some suggestions, thrown out by the enemies of the Jesuits, that Valignani was no real ambassador, that being a mere pretence to secure his entry into Japan. Means, indeed, had been found to quiet him upon this head, to which the representations of Rodriguez greatly contributed; but the answer which he caused to be prepared to the viceroy’s letter, took so high a tone, and was so filled with invectives against the missionaries, that Valignani was unwilling to be the bearer of it.

Finally, by the persuasions of the governor of Miyako, an idolater, but favorable to the new religion, the emperor was induced to modify his letter; and he even adopted a crafty suggestion of Rodriguez that the Jesuits whom Valignani had brought with him should remain at Nagasaki as hostages, till the authenticity of his mission was placed beyond question. The letter, as finally modified, a frank exposition of Taikō’s policy, was in the following terms:

TAIKŌ-SAMA TO THE VICEROY OF GOA.

“Most Illustrious Lord: I received with pleasure the letter which you wrote me, and in reading it seemed to realize that great distance between us of which you speak. Japan contains more than sixty realms or principalities, which have been for a long time agitated by troubles and civil wars, growing out of the refusal of the princes to render to their sovereign lord the obedience which they owe him. The sight of so many evils sensibly afflicted me from my earliest age, and I resolved in my mind a remedy for them; and with that view I laboriously applied myself to the acquisition of three virtues the most necessary for so great an undertaking. In the first place, I studied affability, so as to gain all hearts. Next I strove to accustom myself to judge soundly of all things, and to comport myself at all times with prudence and discretion. In the third place, I have omitted no occasion of inspiring a high idea of my valor. Thus have I succeeded in subjecting all Japan to my authority, which I govern with a mildness equal to the courage displayed in subduing it. I have especially caused the effects of my tenderness to be felt by the laborers who cultivate the earth. All my severity is reserved for those who deviate from the paths of virtue. Nothing is more tranquil than Japan at this moment, and it is this tranquillity which makes it strong. This vast monarchy is like a firmly fixed rock; all the efforts of its enemies cannot shake it. So, not only am I at peace at home, but even very distant countries send to render me the obedience which is my due. I expect soon to conquer China, and as I have no doubt of succeeding in it, I hope we shall soon be much nearer to each other, and that the communication between us will not be so difficult.

“As to what regards religion, Japan is the realm of the Kami, that is, of Shin, the beginning of all things; and the good order of the government depends upon the exact observance of the ancient laws of which the Kami are the authors. They cannot be departed from without overturning the subordination which ought to exist, of subjects to their sovereign, wives to their husbands, children to their parents, vassals to their lords, and servants to their masters. These laws are necessary to maintain good order within and tranquillity without. The fathers, called the Company, have come to these islands to teach another religion; but as that of the Kami is too deeply rooted to be eradicated, this new law can only serve to introduce into Japan a diversity of worship very prejudicial to the state. It is on that account that, by an imperial edict, I have forbidden these strange doctors to continue to preach their doctrine. I have even ordered them to leave Japan, and I am determined not to allow anybody to come thither to retail new opinions. But I still desire that commerce, as between you and me, may continue on its old footing. I shall keep the way open to you both by sea and land, by freeing the one from pirates and the other from robbers. The Portuguese may trade with my subjects in all security, and I shall take care that nobody harms them. All the presents mentioned in your letter have been faithfully delivered; and I send you in return some rarities of this country, of which a list is annexed. For other matters I refer you to your ambassador, and will therefore say no more. Dated the 25th year of the era Tenshō, and the 25th of the 7th month.”[55]

It would seem from this letter and from what we know of the actual policy adopted by Taikō-Sama and his predecessor Nobunaga that, in seeking to reëstablish the imperial authority on its old traditional basis, they had aimed also at reëdifying the old national religion. Nobunaga had treated the Buddhist bonzes with very great severity; and, though the policy of Taikō was less bloody, they do not appear to have enjoyed any share of his favor; and it is to be observed that in his letter he speaks exclusively of the religion of the Kami as the creed proper to Japan. The assurances on the subject of commerce seemed the more necessary on account of a dispute which had arisen between the governors of Nagasaki and the commander of the annual Portuguese ship, which, however, on appeal to the emperor, had been settled against the governors. The presents that accompanied this letter were two suits of Japanese armor, not so strong as the armor of Europe, but very handsome, a kind of esponton or halbert, enclosed in a scabbard of gold, and a sabre and poniard of the highest temper, and richly ornamented.