In 1615, after getting rid of these politically dangerous persons, Iyeyas seemed to think that he might push things to extremities with Hideyori and his mother. He ordered up all the troops in Kiusiu to Osaka, and thither he repaired with a large force. He had endeavored for some time to make Hideyori spend his revenues so freely as to impoverish his exchequer. He had induced him to rebuild the large temple of Buddha in Miako, and the day was fixed for the consecration; but the suspicions of the mother were roused, and the solemnity was postponed. The young man had presented a large bell to the temple, upon which, it is said, that a wish was engraved that Yedo might be destroyed. This bell is never struck. This was made a pretext for a quarrel, and as the deserters from the castle reported that it was unprovided, it was forthwith invested, and war entered upon. There were many able commanders in the party of Hideyori, and the castle of Osaka was defended so well that after some time Iyeyas was obliged to retire and raise the siege, as he was losing prestige by delay, and men by desertion. An armistice was agreed upon at the desire of Iyeyas; but it seems to have been demanded only to give time. The surrounding country was desolated, and before long hostilities were renewed; and as a part of the army of Hideyori was encamped outside, a general battle ensued on June 3, 1615. In the account of the Jesuits, two of whom were present, the army of Iyeyas was on the point of defeat, when, probably through treachery, the castle was set on fire, the troops of Hideyori became panic-struck, and a total rout and general slaughter ensued. In the relation by Trigautius it is stated that in no battle in Japanese history did so much slaughter take place as in this. The populous neighborhood, the density of the city, the lawlessness of the troops, all combined to produce a fearful carnage. No certain information was ever got of the death of Hideyori or his mother. In all probability they committed suicide, and their bodies were destroyed in the conflagration. Reports were circulated of their having fled—some said to Koya, others to Satsuma; but as diligent search was made for six months after, and no trace of them was discovered with certainty either then or in after years, the common report is likely to be correct. His natural son was taken and beheaded. After this decisive battle, Iyeyas, having satisfied himself that he had made all things sure about Miako and Osaka, returned to Soonpu, and his son to Yedo. However, Iyeyas did not live long to gather the fruits of his sowing, or witness the success of his schemes in the working of his laws. He died on March 8, 1616, at Soonpu, advising his sons to be kind to the nobles, and, above all, to govern their subjects in the spirit of tenderness and affection. He died not without suspicion of his having been poisoned by his second son, Hideyas, the elder brother of Hidetada, the Shiogoon. He was buried in the hills of Nikko, a short distance north of Yedo, with great splendor. His posthumous title or name and rank is To sho, Dai Gongen mia (Tung chau, Ta K’iuen hien kung) d’zo jo itchi-i, Dai jo dai jin—The Eastern Light, the Illustrious Gem (a Buddhist title for a deified being) of the first rank, Prime Minister. He is often spoken of as To sho goo and Gongen sama, but this latter is a generic term, and not specially applicable to any individual.
The East India Company endeavored, shortly before the death of Iyeyas, to open a trade with Japan, and the letters of Captain Saris, Cocks, and others, give an interesting account of the country at the time. In answer to a letter from the King of Great Britain, Iyeyas granted to his majesty’s subjects certain privileges of trade, and the settling of a factory in Japan, and confirmed these under his broad seal for the better determining thereof. This document, a fac-simile of the original, is to be seen in Purchas. For sufficient reasons, the factory was in no long time withdrawn, and the trade entirely ceased in 1621.
In 1619 some notice of the persecutions carried on against Christians is given in Mr. Cocks’ letter, which corroborates the accounts received through the Roman Catholic channels, and is worthy of note as being written by one who evidently bore no great goodwill to that form of the Christian religion, and will render it unnecessary to allude further to the fearful particulars detailed by Trigautius and others:
“The persecution in this country, which before proceeded no further than banishment and loss of civil and religious liberties, has since (as this letter tells us) run up to all the severities of corporal punishment. The Christians suffered as many sorts of deaths and torments as those in the primitive persecutions; and such was their constancy that their adversaries were sooner weary of inflicting punishments than they of enduring the effects of their rage. Very few, if any at all, renounced their profession; the most hideous forms in which death appeared (by the contrivance of their adversaries) would not scare them, nor all the terrors of a solemn execution overpower that strength of mind with which they seemed to go through their sufferings. They made their very children martyrs with them, and carried them in their arms to the stake, choosing rather to resign them to the flames than leave them to the bonzes to be educated in the pagan religion. All the churches which the last storm left standing this had entirely blown down and demolished, and heathen pagodas were erected upon their ruins.”
Edict after edict emanated, or at least were said to emanate, from the Shiogoon, ordering more and more severe action to be taken against the Christians. There remained no power of verifying these edicts, no one to speak a word at court for the unfortunate creatures; while they were surrounded by hungry wolves, who might invent edicts in order to profit by the confiscation of property, whose interest it was that the infant heir should be destroyed with his father, and who were further incited by the priests, or bozangs, who gnashed their teeth in the hour of victory over enemies who had lorded it so proudly over them in the short days of their prosperity. By such ferocity, combined with a strict watch kept up on foreign vessels, the Christian religion was nearly extirpated; but in the district of Arima, nearly the whole of the inhabitants, having all their lives professed Christianity, at last in desperation resolved rather to fight than submit to such a system of persecution.
CHAPTER VII
THE LAWS OF IYEYAS
Iyeyas had shown himself an able commander, and an astute, if a somewhat unscrupulous, diplomatist. He is known to this day as a legislator. Hitherto the country seems to have been governed by the laws of Tankaiko, and these are still in force. But Iyeyas thought it necessary to lay down rules for those who formed his own court—the military chiefs (with their two-sworded followers), whom he intended to act as the executive throughout the empire. He, to this end, issued one hundred rules or directions as his testament, to be bequeathed to his descendants in power, as a guide to them in the office which he hoped would be hereditary in his family. It is said that Iyeyas was assisted in drawing up this code by Nijio dono, Kon chi eeng, Tenkai sojo and Kanga. The originals are now kept at the temple of Koo no san, and it is intended that no one but the ministers of state shall ever see them. These rules are commonly called “Bookay hiak kadjo”—the hundred lines or rules for the military class. The title is Go yu i jowo or Yu i geng or gong—the last testament of Tosho goo, in one hundred sections.
The following translation of these rules is to be looked upon as a mere sketch, or such defective information as a Japanese who understood little English could convey to the author, who understood little Japanese, and the division into 100 sections is difficult to ascertain in the original.
* No one is to act simply for the gratification of his own desires, but he is to strive to do what may be opposed to his desires—i.e., to exercise self-control—in order that every one may be ready for whatever he may be called upon by his superiors to do.
* The aged, whether widowers or widows, and orphans, and persons without relatives, every one should assist with kindness and liberality, for justice to these four is the root of good government.