In the meanwhile Taikosama’s passion began to cool, and the fathers “had grounds to hope that religion would be re-established, as he was rather pleased at their obeying his edict, and keeping quiet in deference to his wishes.” He still took pleasure in occasionally receiving the bishop, and winked at the fathers remaining in the capital. But when everything was again promising of fair wind, another storm arose, and again the origin is attributed by the Jesuits, not to the Japanese, but to the same Franciscan fathers who had recently arrived from Manila. The Jesuits’ letters say, “The Recollects of the regular observance of St. Francis, who were lately settled at Miako, being now conversant in the language of the country, began to preach publicly in the churches, to hear confessions and baptize the infidels, without any regard to the Emperor’s orders. Had religion been on the same footing as heretofore, the zeal and labor of these holy men would have wrought wonders, but the design was so ill-concerted at this juncture, that, instead of reaping any advantage by it, as was expected, it drew a bloody persecution both upon themselves and the other Christians. For being newly established in Japan, little acquainted with the genius of the people, and less with Taikosama’s designs, they gave full scope to their zeal without regard to the Emperor’s threats, or even to the advice of their friends, who counseled them all along to act in concert with the other religious, who by their prudence and wise conduct had counted so many thousands of souls in this mission. But nothing was able to stop this torrent of zeal. Designing well, they believed themselves obliged to overlook all human respects, and this persuasion made them jealous of friends’ advice as savoring of jealousy and envy. The Christians, not at all satisfied with their conduct, begged of them to moderate their zeal; but being men that undervalued their lives, and in a persuasion that the Emperor would never offer any rudeness to persons of their character that bore the name of embassadors from one of the greatest monarchs of the world, they continued their functions with new fervor and zeal. The natives said, ‘These men neither regard our counsel nor the Emperor’s orders, but one day they’ll repent it.’”
But still, notwithstanding these infractions of the recently published edict, there was no ill-will shown to these men. Four new governors of state had been appointed. These governors, hearing of the friars’ rashness, sent to them privately to admonish them of their danger, telling them that if it came to Taiko’s ears he would certainly put them all to death. This information only added new life and vigor to their zeal, so desirous were they of suffering martyrdom for Christ. The viceroy sent for two of these friars to the palace, and reprimanded them severely for slighting the Emperor’s desires. This notwithstanding, they went on with their functions. The superior of the Jesuits, F. Organtin, hearing of those complaints by the governor, as well as the Christians and heathens, sent to Friar Baptist to lay before him the danger himself and his family, as well as the whole Church of Japan, was in if he did not (so far as reason, conscience and zeal of God’s glory would permit) study to give the governor satisfaction, and yield a little to the times. “I do not find,” says the writer, “what answer was given, but this is certain, they both preached and administered the sacraments after that more publicly than before.”
These men, under the quality of embassadors, had come to the country, and under the same name were remaining in Japan to insult the supreme power, and to irritate the government into taking the only means in its power of supporting its own dignity; viz., putting them out of the way. “Guenifoin” (probably Kio no kami, or governor of Miako), “who had all along favored the Christians, foreseeing the ill-consequences of this refractory humor, suspended still the execution of his threats, and did not so much as hint at it either to the court. However, the business was discovered at last, and the friars were betrayed by their friend Faranda, the person who invited them over from the Philippines.” They intrigued with this man, who seems to have used his knowledge of the Spanish language and his acquaintance with the Roman fathers of the Church for his own advancement. “At first they had some difficulty in accepting his invitation (in the name of Taikosama) to visit Japan, as contrary to the decree of Gregory XIII. forbidding all priests (the Society excepted) to preach in Japan. All the able men whom they consulted agreed that embassadors were not included in this decree; and Sextus Quintus having given leave to the religious of St. Francis to preach the Gospel through the East Indies, the islands of Japan fell in course as part of the whole.”
The conduct of these men would in any country have exposed them to the notice of the government. There is little need for drawing into the question of the treatment of these embassadorial fathers the conduct of the captain of a rich Spanish galleon wrecked upon the southern coast of Sikok. This man lost his ship, and the treasures were seized by Taikosama. “Upon being examined, he pointed out on a map the territories belonging to the King of Spain, and added that the way in which he obtained such extensive possessions was by first sending missionaries; and so soon as they had gained a sufficient number of proselytes, the King followed with his troops, and, joining the new converts, made a conquest of the kingdoms.”
Upon the conduct of these Franciscan fathers being brought to the notice of Taikosama, he at once ordered them to be executed. At first the Jesuits thought that all Christians were included in this order; but the Giboo no sho wrote to Nagasaki to the governor, in the name of Taikosama, to see that no affront was offered to the Jesuits, whom he was pleased to have reside there on condition that they did not preach, or baptize, or hold assemblies.
The Father Provincial of the Jesuits, considering this condition opposed to the law of God, resolved to take no notice of it, but wrote to those under him to extend the empire of Christ, but still by such ways and means as might not give the Emperor cause of complaint. These five Franciscans were sent down from Miako to Nagasaki to be there executed, under the following sentence:
“Seeing that these men have come from the Philippine Islands in the quality of embassadors, yet have continued residing at Miako to spread the Christian law, which I some years ago prohibited, I command that all of them, together with those Japanese who have enrolled themselves under this law, be arrested, and let the whole twenty-four undergo the punishment of the cross at Nagasaki. And once more I prohibit the foresaid doctrine in time to come. Let all know this, and, further, that it be carried into execution. But if any one will not obey my edict, he, with all his family, shall be punished.”
The punishment of the cross is inflicted by tying the criminal to a cross and transfixing the lungs and heart with two sharp spears. The twenty-four were thus executed at Nagasaki on February 5, 1597. The religious of St. Francis, together with the three Jesuits, were all placed in the Catalogue of Saints by Urban VIII., in the year 1627.
These men were punished by the Taiko not on account of their religion, but as contumelious persons, defying his laws. He appreciated the benefits of foreign trade, he valued the presents brought to him, and he admired the learning of the Jesuits; but he now saw a new doctrine being adopted by his subjects which would tolerate no other near it. The followers of this doctrine were becoming a great political power in the state, and more particularly in Simo or Kiusiu. Several of his principal military officers adhered to this new sect. Some of the highest nobles in the land had, according to the accounts of the Jesuits, favored it. The bishop, to whom no doubt extraordinary external reverence would be shown by the Roman Catholics, was an occasional visitor at Taikosama’s court. F. Rodriguez was apparently in constant attendance as interpreter. The desire to continue to participate in the advantages of foreign trade was being counterbalanced by the probable dangers of the ascendency of such a power in the state, and Taikosama was becoming alarmed. There was a strong party opposed to the Roman Catholics—those who had been expelled from their lands, or who had been obliged to conform to retain them; those who were envious or jealous of the rise of such men as Konishi from a comparatively low position to a high military command; the priests, whose flocks were being withdrawn, and their incomes thereby diminished; and all that numerous class whose interests are on the side of things remaining as they are—all these were pressing that something should be done to overthrow the political structure which these foreigners were attempting to raise.
During the life of Taikosama these men, with their native associates, were the only sufferers for disobedience to his edict.