Japan

by Walter G. Dickson

Omura is the name of a town which stands on the land-locked bay of the same name, in the province of Fizen, about twenty miles from Nagasaki; and the territory held by the lord of that name included a strip of ground round the city, and the greater part of the peninsula on which Nagasaki stands. The family seems to have been an offshoot from Arna, and never to have been of any great power until the rise of Nagasaki, which no sooner became of any value than it was taken from the lord by Taikosama, and has ever since remained government property.

The lord of Boongo, who had patronized the Jesuit priests (“our Mæcenas,” as they call him), and afterward had been converted and baptized, had died in the year 1587. He had abdicated in favor of his son, but at one time resumed the reins; but before his death had the pain of witnessing the diminution of the family estates by powerful and rapacious neighbors. His son, after losing part of his estates and the favor of Taikosama, thought to regain both by showing some activity in acting up to the recent proclamation. He was the first to commence the persecution of his father’s friends. Meantime, Taikosama returned to Miako, and seems to have forgotten his edict and the Christians altogether. Probably the truth is, that during all this time, though he was annoyed by the Jesuits and their proceedings, he was working out in his own mind the means of making an attack upon China. He saw in the foreign ships easy means of transport, and, knowing the influence the priests exerted over the merchants, his hopes lay in keeping in with the former to obtain the assistance of the latter in his design. Some time after the promulgation of the edict, he received most graciously Father Valignan, Provincial of Japan and the Indies, as embassador from the Viceroy of India, and as associate with the four young embassadors who had returned from Europe.

The annexation of Nagasaki by government in 1590 was a great blow to the Jesuits, inasmuch as it had been a source of wealth, through the lord of Omura, who was a Christian; and also, inasmuch as hitherto the governor had always been a Christian, and he was now exchanged for two heathens. The place had increased rapidly from the time the Jesuits first went there, probably about 1575, when there were only 500 houses in the place, till 1590, when there were 5,000 families resident, besides merchants and tradesmen who came there in June from all parts on the arrival of the fleets.

In the year 1592, Taikosama carried out the project he had long been thinking on, viz., the invasion of Corea and thence of China, called in the letters “a foolish and temerarious enterprise, infinitely hazardous, if not morally impracticable.” It is difficult to see what motive existed for this invasion. Being a man of war from his youth, and knowing nothing else, he perhaps longed for new conquests. The Jesuit writers attribute it to a wish to use up the Christians in the island of Kiusiu, as well as to get rid of—Uriah-like—some of the best generals of his army, who were believers in the new doctrines. Another reason they give was his wish to rival the greatest hero of the empire, now worshiped as the god of war—Hatchimang—who had conquered Corea through his mother. He made great preparations, giving out that he was going to lead the army himself. He handed over the power he held in Japan to his nephew, Hidetsoongu, giving him, through the Emperor, the title of Kwanbakku. He appointed four generals of the army, two of whom were Christians, Don Austin and Kahi no kami, son of Don Simon; the two other generals were Toronosuqui and Aki no kami. Under the two former were several Christian lords, Arima, Omura, Amacusa, Boongo, Tsussima, Don Austin’s son-in-law, and others, with an army of 40,000 men. The total number of men collected, including seamen and tradesmen, was said to have been 300,000, a large number to supply with food, and only possible with an army fed nearly wholly upon rice. One-half of the army, after a council of war, set sail from Nangoya in Fizen, and was landed at Fusancay or Fkusan, at the southern extremity of Corea. Don Austin commanded this division. In no long time he repeatedly defeated the Corean army and captured several fortresses. Taikosama ordered Toronosuqui and his half of the army to follow into Corea without delay. He came up to the support of Don Austin, but, according to the Jesuits’ account, treacherously held back his men that Don Austin might be defeated before he came to his support. The Coreans seem to have shown no capacity for war, and in no long time nearly the whole fortresses of the kingdom were in possession of the Japanese.

Taikosama, according to the Roman Catholic authorities, still jealous of the body of Christians, especially after Don Austin’s success, collected 150,000 men out of Kiusiu, and sent them over to Corea, ordering the commander-in-chief to return the vessels immediately in order that he might follow in the spring. This is said to have been a ruse to shut off their return.

Meantime the large force in Corea was being neglected; they were left without provisions or ammunition. Their men, deserting, were taken and killed, and at length Don Austin was forced to fall back, and, after several engagements, signed an agreement with the Coreans by which the latter were to send two embassadors to Taikosama, and the Japanese were to retire, and only to occupy twelve forts on the sea-coast. The Japanese army was computed to have lost 150,000 men. A truce was concluded, and embassadors accompanied Don Austin to Japan. The following demands were made: 1. That eight provinces of Corea be handed over to Japan; 2. That the Emperor of China give one of his daughters to Taikosama; 3. That there should be a free trade between the two countries, and that China and Corea should pay Japan a yearly tribute.

In 1592, Lupus di Liano, a Spanish envoy, was dispatched from Manila to lay complaints against the Portuguese before Taikosama. He was lost on his return with the vessel in which he sailed.

In 1593 the governor of the Philippines sent over another envoy. He took over with him four religious Recollects of St. Francis. These were the first arrivals in Japan of any other order not of the Jesuit, with the exception of one Dominican, who accompanied the previous Spanish envoy. Among the presents was a Spanish horse richly harnessed. Among the presents brought by Father Valignan had been an Arab horse. The blood of these presents has probably influenced the breed in Japan.

At an interview with Taikosama these Franciscans asked to see his palace. “With all my heart, provided you do not preach in my states.” The religious, being resolved not to obey him, gave no promise, but made a low reverence. Shortly after, the governor of Miako sent to the Jesuit fathers to tell them to go on with their work of piety, but with privacy and prudence. In consequence of this they hired a house and met privately, none appearing in public except two. “But the fathers of St. Francis thought not themselves obliged to such condescendence. Their ardent zeal made them believe that such deference to the order of the sovereign was contrary to the liberty of the Gospel, and that they ought to preach the faith despite of all laws to the contrary.” They went to Taikosama and asked for some place away from secular people to build a little house for their own private convenience. He did not carry his edict into execution against them, but referred them to the governor of Miako, who assigned “them a very sweet seat without the walls of Miako, commanding that they should neither preach nor hold assemblies of Christians, according to Taikosama’s orders. But the fathers, without regard to either the governor’s advice or Taikosama’s orders, built immediately both a church and a convent with a wall about it. Even the wise and more prudent among the Christians advised them to be seriously careful of what they were doing. The governor, hearing of it, sent and requested them to shut up their church.” He was obliged to inform Taikosama, saying, “He feared that these religious, who call themselves embassadors from the Philippines, intend to preach like the rest.” “They won’t,” replied he, in a passion, “if they be wise; for if they do, I’ll teach them to laugh at me.”

These Franciscans, thinking they were most successful, wrote to Manila for others to come over to assist them. They opened a church at Osaka, and designed to erect a third at Nagasaki. To this end they desired the governor would obtain leave of Taikosama for two sick to change air. The governor said in case of health they were free to go where they pleased. Upon this two went to Nagasaki, and began to say mass and preach publicly without any regard to the Emperor’s mandates.