Chapter LVThe causes of the entry of our religious into Japon, and the circumstances under which they entered Satzuma.[Christianity in the kingdoms of Japon took its origin from the Society of Jesus, the first preacher and apostle therein being St. Francis Xavier. The fathers of this Society had entered Japon according to the rule of the gospel, without weapons or soldiers, but with peace and mercy and in the strength of holy living. Christianity flourished so that the first missionaries were obliged to call in aid; and they sent for assistance to the Philippinas, where at that time there were discalced Franciscans and Augustinians, besides members of the Society. Father Gaspar Coello, vice-provincial of the fathers in Japon, wrote to the governor, Dr. Santiago de Vera, to the bishop, Don Fray Domingo de Salacar, and to the guardian of St. Francis, and the rector of the Society in Manila, urging the establishment of trade between the Philippinas and Japon. The bishop made a number of formal inquiries, which wereverified before a notary. One is dated at Nangasaqui, September 11, 1584; and the other from the kingdom of Fixen, January 24, 1585. The witnesses when asked especially if it would be an advantage to have religious of various orders, and especially religious under the vow of poverty, replied unanimously that such would be very well received. They called to witness the case of the holy Fray Juan Pobre, a discalced friar who disembarked in Japon on his way to China, and whom the Japanese, both heathen and Christian, adored. It must be admitted that soon afterward the fathers of the Society in Japon changed their opinion, in spite of the fact that the extension of Christianity in Japon required more laborers in the field and that the empire was large enough for all the religious orders. God was pleased to put it into the heart of many of the kings, ortonos, of that realm to send to Manila to ask for religious of all the orders. The particular reason for the calling of our religious was as follows: In 1601 a number of Japanese vessels, with many Christians on them, touched at Manila. A number of these Christians became very fond of our convent, and often visited it. One of them, by name Juan Sandaya, brought the captain of his ship to the prior, Fray Francisco de Morales; and they discussed the possibility of sending religious of the Order of St. Dominic to Satzuma, whence the captain came. In the following year a letter was brought from the king of Satzuma, Tintionguen, inviting them to come to his kingdom. The letter was dated on the twenty-second day of the ninth month in the sixth year of Keycho.32In response to it religious were sent.Father Fray Francisco de Morales went as vicar and superior, accompanied by the fathers Fray Thomas Hernandez, Fray Alonso de Mena, and Fray Thomas del Spiritu Santo, or Zumarraga, and brother Fray Juan de la Abadia, a lay brother.33They set sail on the day of the most holy Trinity. They carried but little in the way of temporal things, expecting to live upon the alms which they should receive in Japon. They rested the first night in a heathen temple in the island of Coxiqui.34The priest of the idols removed the images, and left the temple unoccupied, and the fathers consecrated it and set up in it an altar. The Japanese were very curious about the new missionaries, and were greatly pleased with them. They were welcomed in a few days by some Japanese gentlemen, who made them a very ceremonious greeting and welcomed them in the name of their king. They were escorted to the court of the tono, where they were honorably received. The black and white colors of the habit pleased the Japanese, for these are customary in that country; while the eating of fish as an ordinary article of food is very common in Japon. They also greatly admired the devotion of the fathers to study, for they esteem theirboncos[or “bonzes”] in proportion as they are learned; but what above all they admired was the contempt of these fathers for comforts and worldly advantages. The favor with which the religious were received enraged the priests of the idols, who insisted that the Japanese princes who hadbecome Christians had been unfortunate. They mentioned the instance of Don Augustin Tzunotami,35a great and valiant lord who had been destroyed by the emperor; also that of Don Francisco, the king of Bungo,36who had been conquered and lost his life; while this kingdom of Satzuma had been protected by its devotion to its gods, and especially to Faquiman, who is their god of war. It was no wonder that two Christian princes should have been overwhelmed when thousands of heathen had suffered the same overthrow, but the idol priests passed that over. The emperor intervened, and enacted a decree that no king or tono, and not even any gentleman of distinction, should become a Christian. The king of Satzuma, however, would not banish the religious, but gave them permission to build a church and a house. Not infrequently, however, they were forgotten, and did not receive their customary supply of rice. The fathers converted the family of the man in whose house they lived, and made a chapel in the oratory of the house. The queen was desirous of seeing the image of the Virginwhich was set up in the chapel; and it was carried to the palace, and there worshiped with the greatest respect by the chief personages of the court. The king, being unable to make up his mind how to treat the religious because of the opposition of the emperor, permitted them, at their request, to return to the island of Quoxiqui, where they had landed, and where they had something of an establishment. Here they suffered from the rigors of the Japanese winter in a wretched hut. They had insufficient food, and received very small alms. In case of illness, it was impossible to give the sick man any treatment, or even proper food. The Lord, however, preserved them; and the tono at last, pitying them and being edified by their way of living, offered them a town, the income derived from which would suffice to maintain them. This they declined, as being against the rule of the province to which they belonged. The king was much amazed, and gave them some interpreters to speak for them when they preached. Being on an island seven leguas at sea, they could not preach to advantage, or learn the language; the king gave them permission to build a house and a church in the city of Quiodomari. They said their first mass here on the day of the Visitation of the Virgin Mary in 1606. Here the fathers made a number of conversions, although they were permitted to baptize only the common people, the conversion of persons of rank or of soldiers being forbidden. Some, however, came secretly and were baptized. One of them, a soldier by the name of Leon, received the crown of martyrdom in four months.]
Chapter LVThe causes of the entry of our religious into Japon, and the circumstances under which they entered Satzuma.[Christianity in the kingdoms of Japon took its origin from the Society of Jesus, the first preacher and apostle therein being St. Francis Xavier. The fathers of this Society had entered Japon according to the rule of the gospel, without weapons or soldiers, but with peace and mercy and in the strength of holy living. Christianity flourished so that the first missionaries were obliged to call in aid; and they sent for assistance to the Philippinas, where at that time there were discalced Franciscans and Augustinians, besides members of the Society. Father Gaspar Coello, vice-provincial of the fathers in Japon, wrote to the governor, Dr. Santiago de Vera, to the bishop, Don Fray Domingo de Salacar, and to the guardian of St. Francis, and the rector of the Society in Manila, urging the establishment of trade between the Philippinas and Japon. The bishop made a number of formal inquiries, which wereverified before a notary. One is dated at Nangasaqui, September 11, 1584; and the other from the kingdom of Fixen, January 24, 1585. The witnesses when asked especially if it would be an advantage to have religious of various orders, and especially religious under the vow of poverty, replied unanimously that such would be very well received. They called to witness the case of the holy Fray Juan Pobre, a discalced friar who disembarked in Japon on his way to China, and whom the Japanese, both heathen and Christian, adored. It must be admitted that soon afterward the fathers of the Society in Japon changed their opinion, in spite of the fact that the extension of Christianity in Japon required more laborers in the field and that the empire was large enough for all the religious orders. God was pleased to put it into the heart of many of the kings, ortonos, of that realm to send to Manila to ask for religious of all the orders. The particular reason for the calling of our religious was as follows: In 1601 a number of Japanese vessels, with many Christians on them, touched at Manila. A number of these Christians became very fond of our convent, and often visited it. One of them, by name Juan Sandaya, brought the captain of his ship to the prior, Fray Francisco de Morales; and they discussed the possibility of sending religious of the Order of St. Dominic to Satzuma, whence the captain came. In the following year a letter was brought from the king of Satzuma, Tintionguen, inviting them to come to his kingdom. The letter was dated on the twenty-second day of the ninth month in the sixth year of Keycho.32In response to it religious were sent.Father Fray Francisco de Morales went as vicar and superior, accompanied by the fathers Fray Thomas Hernandez, Fray Alonso de Mena, and Fray Thomas del Spiritu Santo, or Zumarraga, and brother Fray Juan de la Abadia, a lay brother.33They set sail on the day of the most holy Trinity. They carried but little in the way of temporal things, expecting to live upon the alms which they should receive in Japon. They rested the first night in a heathen temple in the island of Coxiqui.34The priest of the idols removed the images, and left the temple unoccupied, and the fathers consecrated it and set up in it an altar. The Japanese were very curious about the new missionaries, and were greatly pleased with them. They were welcomed in a few days by some Japanese gentlemen, who made them a very ceremonious greeting and welcomed them in the name of their king. They were escorted to the court of the tono, where they were honorably received. The black and white colors of the habit pleased the Japanese, for these are customary in that country; while the eating of fish as an ordinary article of food is very common in Japon. They also greatly admired the devotion of the fathers to study, for they esteem theirboncos[or “bonzes”] in proportion as they are learned; but what above all they admired was the contempt of these fathers for comforts and worldly advantages. The favor with which the religious were received enraged the priests of the idols, who insisted that the Japanese princes who hadbecome Christians had been unfortunate. They mentioned the instance of Don Augustin Tzunotami,35a great and valiant lord who had been destroyed by the emperor; also that of Don Francisco, the king of Bungo,36who had been conquered and lost his life; while this kingdom of Satzuma had been protected by its devotion to its gods, and especially to Faquiman, who is their god of war. It was no wonder that two Christian princes should have been overwhelmed when thousands of heathen had suffered the same overthrow, but the idol priests passed that over. The emperor intervened, and enacted a decree that no king or tono, and not even any gentleman of distinction, should become a Christian. The king of Satzuma, however, would not banish the religious, but gave them permission to build a church and a house. Not infrequently, however, they were forgotten, and did not receive their customary supply of rice. The fathers converted the family of the man in whose house they lived, and made a chapel in the oratory of the house. The queen was desirous of seeing the image of the Virginwhich was set up in the chapel; and it was carried to the palace, and there worshiped with the greatest respect by the chief personages of the court. The king, being unable to make up his mind how to treat the religious because of the opposition of the emperor, permitted them, at their request, to return to the island of Quoxiqui, where they had landed, and where they had something of an establishment. Here they suffered from the rigors of the Japanese winter in a wretched hut. They had insufficient food, and received very small alms. In case of illness, it was impossible to give the sick man any treatment, or even proper food. The Lord, however, preserved them; and the tono at last, pitying them and being edified by their way of living, offered them a town, the income derived from which would suffice to maintain them. This they declined, as being against the rule of the province to which they belonged. The king was much amazed, and gave them some interpreters to speak for them when they preached. Being on an island seven leguas at sea, they could not preach to advantage, or learn the language; the king gave them permission to build a house and a church in the city of Quiodomari. They said their first mass here on the day of the Visitation of the Virgin Mary in 1606. Here the fathers made a number of conversions, although they were permitted to baptize only the common people, the conversion of persons of rank or of soldiers being forbidden. Some, however, came secretly and were baptized. One of them, a soldier by the name of Leon, received the crown of martyrdom in four months.]
Chapter LVThe causes of the entry of our religious into Japon, and the circumstances under which they entered Satzuma.[Christianity in the kingdoms of Japon took its origin from the Society of Jesus, the first preacher and apostle therein being St. Francis Xavier. The fathers of this Society had entered Japon according to the rule of the gospel, without weapons or soldiers, but with peace and mercy and in the strength of holy living. Christianity flourished so that the first missionaries were obliged to call in aid; and they sent for assistance to the Philippinas, where at that time there were discalced Franciscans and Augustinians, besides members of the Society. Father Gaspar Coello, vice-provincial of the fathers in Japon, wrote to the governor, Dr. Santiago de Vera, to the bishop, Don Fray Domingo de Salacar, and to the guardian of St. Francis, and the rector of the Society in Manila, urging the establishment of trade between the Philippinas and Japon. The bishop made a number of formal inquiries, which wereverified before a notary. One is dated at Nangasaqui, September 11, 1584; and the other from the kingdom of Fixen, January 24, 1585. The witnesses when asked especially if it would be an advantage to have religious of various orders, and especially religious under the vow of poverty, replied unanimously that such would be very well received. They called to witness the case of the holy Fray Juan Pobre, a discalced friar who disembarked in Japon on his way to China, and whom the Japanese, both heathen and Christian, adored. It must be admitted that soon afterward the fathers of the Society in Japon changed their opinion, in spite of the fact that the extension of Christianity in Japon required more laborers in the field and that the empire was large enough for all the religious orders. God was pleased to put it into the heart of many of the kings, ortonos, of that realm to send to Manila to ask for religious of all the orders. The particular reason for the calling of our religious was as follows: In 1601 a number of Japanese vessels, with many Christians on them, touched at Manila. A number of these Christians became very fond of our convent, and often visited it. One of them, by name Juan Sandaya, brought the captain of his ship to the prior, Fray Francisco de Morales; and they discussed the possibility of sending religious of the Order of St. Dominic to Satzuma, whence the captain came. In the following year a letter was brought from the king of Satzuma, Tintionguen, inviting them to come to his kingdom. The letter was dated on the twenty-second day of the ninth month in the sixth year of Keycho.32In response to it religious were sent.Father Fray Francisco de Morales went as vicar and superior, accompanied by the fathers Fray Thomas Hernandez, Fray Alonso de Mena, and Fray Thomas del Spiritu Santo, or Zumarraga, and brother Fray Juan de la Abadia, a lay brother.33They set sail on the day of the most holy Trinity. They carried but little in the way of temporal things, expecting to live upon the alms which they should receive in Japon. They rested the first night in a heathen temple in the island of Coxiqui.34The priest of the idols removed the images, and left the temple unoccupied, and the fathers consecrated it and set up in it an altar. The Japanese were very curious about the new missionaries, and were greatly pleased with them. They were welcomed in a few days by some Japanese gentlemen, who made them a very ceremonious greeting and welcomed them in the name of their king. They were escorted to the court of the tono, where they were honorably received. The black and white colors of the habit pleased the Japanese, for these are customary in that country; while the eating of fish as an ordinary article of food is very common in Japon. They also greatly admired the devotion of the fathers to study, for they esteem theirboncos[or “bonzes”] in proportion as they are learned; but what above all they admired was the contempt of these fathers for comforts and worldly advantages. The favor with which the religious were received enraged the priests of the idols, who insisted that the Japanese princes who hadbecome Christians had been unfortunate. They mentioned the instance of Don Augustin Tzunotami,35a great and valiant lord who had been destroyed by the emperor; also that of Don Francisco, the king of Bungo,36who had been conquered and lost his life; while this kingdom of Satzuma had been protected by its devotion to its gods, and especially to Faquiman, who is their god of war. It was no wonder that two Christian princes should have been overwhelmed when thousands of heathen had suffered the same overthrow, but the idol priests passed that over. The emperor intervened, and enacted a decree that no king or tono, and not even any gentleman of distinction, should become a Christian. The king of Satzuma, however, would not banish the religious, but gave them permission to build a church and a house. Not infrequently, however, they were forgotten, and did not receive their customary supply of rice. The fathers converted the family of the man in whose house they lived, and made a chapel in the oratory of the house. The queen was desirous of seeing the image of the Virginwhich was set up in the chapel; and it was carried to the palace, and there worshiped with the greatest respect by the chief personages of the court. The king, being unable to make up his mind how to treat the religious because of the opposition of the emperor, permitted them, at their request, to return to the island of Quoxiqui, where they had landed, and where they had something of an establishment. Here they suffered from the rigors of the Japanese winter in a wretched hut. They had insufficient food, and received very small alms. In case of illness, it was impossible to give the sick man any treatment, or even proper food. The Lord, however, preserved them; and the tono at last, pitying them and being edified by their way of living, offered them a town, the income derived from which would suffice to maintain them. This they declined, as being against the rule of the province to which they belonged. The king was much amazed, and gave them some interpreters to speak for them when they preached. Being on an island seven leguas at sea, they could not preach to advantage, or learn the language; the king gave them permission to build a house and a church in the city of Quiodomari. They said their first mass here on the day of the Visitation of the Virgin Mary in 1606. Here the fathers made a number of conversions, although they were permitted to baptize only the common people, the conversion of persons of rank or of soldiers being forbidden. Some, however, came secretly and were baptized. One of them, a soldier by the name of Leon, received the crown of martyrdom in four months.]
Chapter LVThe causes of the entry of our religious into Japon, and the circumstances under which they entered Satzuma.[Christianity in the kingdoms of Japon took its origin from the Society of Jesus, the first preacher and apostle therein being St. Francis Xavier. The fathers of this Society had entered Japon according to the rule of the gospel, without weapons or soldiers, but with peace and mercy and in the strength of holy living. Christianity flourished so that the first missionaries were obliged to call in aid; and they sent for assistance to the Philippinas, where at that time there were discalced Franciscans and Augustinians, besides members of the Society. Father Gaspar Coello, vice-provincial of the fathers in Japon, wrote to the governor, Dr. Santiago de Vera, to the bishop, Don Fray Domingo de Salacar, and to the guardian of St. Francis, and the rector of the Society in Manila, urging the establishment of trade between the Philippinas and Japon. The bishop made a number of formal inquiries, which wereverified before a notary. One is dated at Nangasaqui, September 11, 1584; and the other from the kingdom of Fixen, January 24, 1585. The witnesses when asked especially if it would be an advantage to have religious of various orders, and especially religious under the vow of poverty, replied unanimously that such would be very well received. They called to witness the case of the holy Fray Juan Pobre, a discalced friar who disembarked in Japon on his way to China, and whom the Japanese, both heathen and Christian, adored. It must be admitted that soon afterward the fathers of the Society in Japon changed their opinion, in spite of the fact that the extension of Christianity in Japon required more laborers in the field and that the empire was large enough for all the religious orders. God was pleased to put it into the heart of many of the kings, ortonos, of that realm to send to Manila to ask for religious of all the orders. The particular reason for the calling of our religious was as follows: In 1601 a number of Japanese vessels, with many Christians on them, touched at Manila. A number of these Christians became very fond of our convent, and often visited it. One of them, by name Juan Sandaya, brought the captain of his ship to the prior, Fray Francisco de Morales; and they discussed the possibility of sending religious of the Order of St. Dominic to Satzuma, whence the captain came. In the following year a letter was brought from the king of Satzuma, Tintionguen, inviting them to come to his kingdom. The letter was dated on the twenty-second day of the ninth month in the sixth year of Keycho.32In response to it religious were sent.Father Fray Francisco de Morales went as vicar and superior, accompanied by the fathers Fray Thomas Hernandez, Fray Alonso de Mena, and Fray Thomas del Spiritu Santo, or Zumarraga, and brother Fray Juan de la Abadia, a lay brother.33They set sail on the day of the most holy Trinity. They carried but little in the way of temporal things, expecting to live upon the alms which they should receive in Japon. They rested the first night in a heathen temple in the island of Coxiqui.34The priest of the idols removed the images, and left the temple unoccupied, and the fathers consecrated it and set up in it an altar. The Japanese were very curious about the new missionaries, and were greatly pleased with them. They were welcomed in a few days by some Japanese gentlemen, who made them a very ceremonious greeting and welcomed them in the name of their king. They were escorted to the court of the tono, where they were honorably received. The black and white colors of the habit pleased the Japanese, for these are customary in that country; while the eating of fish as an ordinary article of food is very common in Japon. They also greatly admired the devotion of the fathers to study, for they esteem theirboncos[or “bonzes”] in proportion as they are learned; but what above all they admired was the contempt of these fathers for comforts and worldly advantages. The favor with which the religious were received enraged the priests of the idols, who insisted that the Japanese princes who hadbecome Christians had been unfortunate. They mentioned the instance of Don Augustin Tzunotami,35a great and valiant lord who had been destroyed by the emperor; also that of Don Francisco, the king of Bungo,36who had been conquered and lost his life; while this kingdom of Satzuma had been protected by its devotion to its gods, and especially to Faquiman, who is their god of war. It was no wonder that two Christian princes should have been overwhelmed when thousands of heathen had suffered the same overthrow, but the idol priests passed that over. The emperor intervened, and enacted a decree that no king or tono, and not even any gentleman of distinction, should become a Christian. The king of Satzuma, however, would not banish the religious, but gave them permission to build a church and a house. Not infrequently, however, they were forgotten, and did not receive their customary supply of rice. The fathers converted the family of the man in whose house they lived, and made a chapel in the oratory of the house. The queen was desirous of seeing the image of the Virginwhich was set up in the chapel; and it was carried to the palace, and there worshiped with the greatest respect by the chief personages of the court. The king, being unable to make up his mind how to treat the religious because of the opposition of the emperor, permitted them, at their request, to return to the island of Quoxiqui, where they had landed, and where they had something of an establishment. Here they suffered from the rigors of the Japanese winter in a wretched hut. They had insufficient food, and received very small alms. In case of illness, it was impossible to give the sick man any treatment, or even proper food. The Lord, however, preserved them; and the tono at last, pitying them and being edified by their way of living, offered them a town, the income derived from which would suffice to maintain them. This they declined, as being against the rule of the province to which they belonged. The king was much amazed, and gave them some interpreters to speak for them when they preached. Being on an island seven leguas at sea, they could not preach to advantage, or learn the language; the king gave them permission to build a house and a church in the city of Quiodomari. They said their first mass here on the day of the Visitation of the Virgin Mary in 1606. Here the fathers made a number of conversions, although they were permitted to baptize only the common people, the conversion of persons of rank or of soldiers being forbidden. Some, however, came secretly and were baptized. One of them, a soldier by the name of Leon, received the crown of martyrdom in four months.]
Chapter LVThe causes of the entry of our religious into Japon, and the circumstances under which they entered Satzuma.[Christianity in the kingdoms of Japon took its origin from the Society of Jesus, the first preacher and apostle therein being St. Francis Xavier. The fathers of this Society had entered Japon according to the rule of the gospel, without weapons or soldiers, but with peace and mercy and in the strength of holy living. Christianity flourished so that the first missionaries were obliged to call in aid; and they sent for assistance to the Philippinas, where at that time there were discalced Franciscans and Augustinians, besides members of the Society. Father Gaspar Coello, vice-provincial of the fathers in Japon, wrote to the governor, Dr. Santiago de Vera, to the bishop, Don Fray Domingo de Salacar, and to the guardian of St. Francis, and the rector of the Society in Manila, urging the establishment of trade between the Philippinas and Japon. The bishop made a number of formal inquiries, which wereverified before a notary. One is dated at Nangasaqui, September 11, 1584; and the other from the kingdom of Fixen, January 24, 1585. The witnesses when asked especially if it would be an advantage to have religious of various orders, and especially religious under the vow of poverty, replied unanimously that such would be very well received. They called to witness the case of the holy Fray Juan Pobre, a discalced friar who disembarked in Japon on his way to China, and whom the Japanese, both heathen and Christian, adored. It must be admitted that soon afterward the fathers of the Society in Japon changed their opinion, in spite of the fact that the extension of Christianity in Japon required more laborers in the field and that the empire was large enough for all the religious orders. God was pleased to put it into the heart of many of the kings, ortonos, of that realm to send to Manila to ask for religious of all the orders. The particular reason for the calling of our religious was as follows: In 1601 a number of Japanese vessels, with many Christians on them, touched at Manila. A number of these Christians became very fond of our convent, and often visited it. One of them, by name Juan Sandaya, brought the captain of his ship to the prior, Fray Francisco de Morales; and they discussed the possibility of sending religious of the Order of St. Dominic to Satzuma, whence the captain came. In the following year a letter was brought from the king of Satzuma, Tintionguen, inviting them to come to his kingdom. The letter was dated on the twenty-second day of the ninth month in the sixth year of Keycho.32In response to it religious were sent.Father Fray Francisco de Morales went as vicar and superior, accompanied by the fathers Fray Thomas Hernandez, Fray Alonso de Mena, and Fray Thomas del Spiritu Santo, or Zumarraga, and brother Fray Juan de la Abadia, a lay brother.33They set sail on the day of the most holy Trinity. They carried but little in the way of temporal things, expecting to live upon the alms which they should receive in Japon. They rested the first night in a heathen temple in the island of Coxiqui.34The priest of the idols removed the images, and left the temple unoccupied, and the fathers consecrated it and set up in it an altar. The Japanese were very curious about the new missionaries, and were greatly pleased with them. They were welcomed in a few days by some Japanese gentlemen, who made them a very ceremonious greeting and welcomed them in the name of their king. They were escorted to the court of the tono, where they were honorably received. The black and white colors of the habit pleased the Japanese, for these are customary in that country; while the eating of fish as an ordinary article of food is very common in Japon. They also greatly admired the devotion of the fathers to study, for they esteem theirboncos[or “bonzes”] in proportion as they are learned; but what above all they admired was the contempt of these fathers for comforts and worldly advantages. The favor with which the religious were received enraged the priests of the idols, who insisted that the Japanese princes who hadbecome Christians had been unfortunate. They mentioned the instance of Don Augustin Tzunotami,35a great and valiant lord who had been destroyed by the emperor; also that of Don Francisco, the king of Bungo,36who had been conquered and lost his life; while this kingdom of Satzuma had been protected by its devotion to its gods, and especially to Faquiman, who is their god of war. It was no wonder that two Christian princes should have been overwhelmed when thousands of heathen had suffered the same overthrow, but the idol priests passed that over. The emperor intervened, and enacted a decree that no king or tono, and not even any gentleman of distinction, should become a Christian. The king of Satzuma, however, would not banish the religious, but gave them permission to build a church and a house. Not infrequently, however, they were forgotten, and did not receive their customary supply of rice. The fathers converted the family of the man in whose house they lived, and made a chapel in the oratory of the house. The queen was desirous of seeing the image of the Virginwhich was set up in the chapel; and it was carried to the palace, and there worshiped with the greatest respect by the chief personages of the court. The king, being unable to make up his mind how to treat the religious because of the opposition of the emperor, permitted them, at their request, to return to the island of Quoxiqui, where they had landed, and where they had something of an establishment. Here they suffered from the rigors of the Japanese winter in a wretched hut. They had insufficient food, and received very small alms. In case of illness, it was impossible to give the sick man any treatment, or even proper food. The Lord, however, preserved them; and the tono at last, pitying them and being edified by their way of living, offered them a town, the income derived from which would suffice to maintain them. This they declined, as being against the rule of the province to which they belonged. The king was much amazed, and gave them some interpreters to speak for them when they preached. Being on an island seven leguas at sea, they could not preach to advantage, or learn the language; the king gave them permission to build a house and a church in the city of Quiodomari. They said their first mass here on the day of the Visitation of the Virgin Mary in 1606. Here the fathers made a number of conversions, although they were permitted to baptize only the common people, the conversion of persons of rank or of soldiers being forbidden. Some, however, came secretly and were baptized. One of them, a soldier by the name of Leon, received the crown of martyrdom in four months.]
Chapter LVThe causes of the entry of our religious into Japon, and the circumstances under which they entered Satzuma.
[Christianity in the kingdoms of Japon took its origin from the Society of Jesus, the first preacher and apostle therein being St. Francis Xavier. The fathers of this Society had entered Japon according to the rule of the gospel, without weapons or soldiers, but with peace and mercy and in the strength of holy living. Christianity flourished so that the first missionaries were obliged to call in aid; and they sent for assistance to the Philippinas, where at that time there were discalced Franciscans and Augustinians, besides members of the Society. Father Gaspar Coello, vice-provincial of the fathers in Japon, wrote to the governor, Dr. Santiago de Vera, to the bishop, Don Fray Domingo de Salacar, and to the guardian of St. Francis, and the rector of the Society in Manila, urging the establishment of trade between the Philippinas and Japon. The bishop made a number of formal inquiries, which wereverified before a notary. One is dated at Nangasaqui, September 11, 1584; and the other from the kingdom of Fixen, January 24, 1585. The witnesses when asked especially if it would be an advantage to have religious of various orders, and especially religious under the vow of poverty, replied unanimously that such would be very well received. They called to witness the case of the holy Fray Juan Pobre, a discalced friar who disembarked in Japon on his way to China, and whom the Japanese, both heathen and Christian, adored. It must be admitted that soon afterward the fathers of the Society in Japon changed their opinion, in spite of the fact that the extension of Christianity in Japon required more laborers in the field and that the empire was large enough for all the religious orders. God was pleased to put it into the heart of many of the kings, ortonos, of that realm to send to Manila to ask for religious of all the orders. The particular reason for the calling of our religious was as follows: In 1601 a number of Japanese vessels, with many Christians on them, touched at Manila. A number of these Christians became very fond of our convent, and often visited it. One of them, by name Juan Sandaya, brought the captain of his ship to the prior, Fray Francisco de Morales; and they discussed the possibility of sending religious of the Order of St. Dominic to Satzuma, whence the captain came. In the following year a letter was brought from the king of Satzuma, Tintionguen, inviting them to come to his kingdom. The letter was dated on the twenty-second day of the ninth month in the sixth year of Keycho.32In response to it religious were sent.Father Fray Francisco de Morales went as vicar and superior, accompanied by the fathers Fray Thomas Hernandez, Fray Alonso de Mena, and Fray Thomas del Spiritu Santo, or Zumarraga, and brother Fray Juan de la Abadia, a lay brother.33They set sail on the day of the most holy Trinity. They carried but little in the way of temporal things, expecting to live upon the alms which they should receive in Japon. They rested the first night in a heathen temple in the island of Coxiqui.34The priest of the idols removed the images, and left the temple unoccupied, and the fathers consecrated it and set up in it an altar. The Japanese were very curious about the new missionaries, and were greatly pleased with them. They were welcomed in a few days by some Japanese gentlemen, who made them a very ceremonious greeting and welcomed them in the name of their king. They were escorted to the court of the tono, where they were honorably received. The black and white colors of the habit pleased the Japanese, for these are customary in that country; while the eating of fish as an ordinary article of food is very common in Japon. They also greatly admired the devotion of the fathers to study, for they esteem theirboncos[or “bonzes”] in proportion as they are learned; but what above all they admired was the contempt of these fathers for comforts and worldly advantages. The favor with which the religious were received enraged the priests of the idols, who insisted that the Japanese princes who hadbecome Christians had been unfortunate. They mentioned the instance of Don Augustin Tzunotami,35a great and valiant lord who had been destroyed by the emperor; also that of Don Francisco, the king of Bungo,36who had been conquered and lost his life; while this kingdom of Satzuma had been protected by its devotion to its gods, and especially to Faquiman, who is their god of war. It was no wonder that two Christian princes should have been overwhelmed when thousands of heathen had suffered the same overthrow, but the idol priests passed that over. The emperor intervened, and enacted a decree that no king or tono, and not even any gentleman of distinction, should become a Christian. The king of Satzuma, however, would not banish the religious, but gave them permission to build a church and a house. Not infrequently, however, they were forgotten, and did not receive their customary supply of rice. The fathers converted the family of the man in whose house they lived, and made a chapel in the oratory of the house. The queen was desirous of seeing the image of the Virginwhich was set up in the chapel; and it was carried to the palace, and there worshiped with the greatest respect by the chief personages of the court. The king, being unable to make up his mind how to treat the religious because of the opposition of the emperor, permitted them, at their request, to return to the island of Quoxiqui, where they had landed, and where they had something of an establishment. Here they suffered from the rigors of the Japanese winter in a wretched hut. They had insufficient food, and received very small alms. In case of illness, it was impossible to give the sick man any treatment, or even proper food. The Lord, however, preserved them; and the tono at last, pitying them and being edified by their way of living, offered them a town, the income derived from which would suffice to maintain them. This they declined, as being against the rule of the province to which they belonged. The king was much amazed, and gave them some interpreters to speak for them when they preached. Being on an island seven leguas at sea, they could not preach to advantage, or learn the language; the king gave them permission to build a house and a church in the city of Quiodomari. They said their first mass here on the day of the Visitation of the Virgin Mary in 1606. Here the fathers made a number of conversions, although they were permitted to baptize only the common people, the conversion of persons of rank or of soldiers being forbidden. Some, however, came secretly and were baptized. One of them, a soldier by the name of Leon, received the crown of martyrdom in four months.]
[Christianity in the kingdoms of Japon took its origin from the Society of Jesus, the first preacher and apostle therein being St. Francis Xavier. The fathers of this Society had entered Japon according to the rule of the gospel, without weapons or soldiers, but with peace and mercy and in the strength of holy living. Christianity flourished so that the first missionaries were obliged to call in aid; and they sent for assistance to the Philippinas, where at that time there were discalced Franciscans and Augustinians, besides members of the Society. Father Gaspar Coello, vice-provincial of the fathers in Japon, wrote to the governor, Dr. Santiago de Vera, to the bishop, Don Fray Domingo de Salacar, and to the guardian of St. Francis, and the rector of the Society in Manila, urging the establishment of trade between the Philippinas and Japon. The bishop made a number of formal inquiries, which wereverified before a notary. One is dated at Nangasaqui, September 11, 1584; and the other from the kingdom of Fixen, January 24, 1585. The witnesses when asked especially if it would be an advantage to have religious of various orders, and especially religious under the vow of poverty, replied unanimously that such would be very well received. They called to witness the case of the holy Fray Juan Pobre, a discalced friar who disembarked in Japon on his way to China, and whom the Japanese, both heathen and Christian, adored. It must be admitted that soon afterward the fathers of the Society in Japon changed their opinion, in spite of the fact that the extension of Christianity in Japon required more laborers in the field and that the empire was large enough for all the religious orders. God was pleased to put it into the heart of many of the kings, ortonos, of that realm to send to Manila to ask for religious of all the orders. The particular reason for the calling of our religious was as follows: In 1601 a number of Japanese vessels, with many Christians on them, touched at Manila. A number of these Christians became very fond of our convent, and often visited it. One of them, by name Juan Sandaya, brought the captain of his ship to the prior, Fray Francisco de Morales; and they discussed the possibility of sending religious of the Order of St. Dominic to Satzuma, whence the captain came. In the following year a letter was brought from the king of Satzuma, Tintionguen, inviting them to come to his kingdom. The letter was dated on the twenty-second day of the ninth month in the sixth year of Keycho.32In response to it religious were sent.Father Fray Francisco de Morales went as vicar and superior, accompanied by the fathers Fray Thomas Hernandez, Fray Alonso de Mena, and Fray Thomas del Spiritu Santo, or Zumarraga, and brother Fray Juan de la Abadia, a lay brother.33They set sail on the day of the most holy Trinity. They carried but little in the way of temporal things, expecting to live upon the alms which they should receive in Japon. They rested the first night in a heathen temple in the island of Coxiqui.34The priest of the idols removed the images, and left the temple unoccupied, and the fathers consecrated it and set up in it an altar. The Japanese were very curious about the new missionaries, and were greatly pleased with them. They were welcomed in a few days by some Japanese gentlemen, who made them a very ceremonious greeting and welcomed them in the name of their king. They were escorted to the court of the tono, where they were honorably received. The black and white colors of the habit pleased the Japanese, for these are customary in that country; while the eating of fish as an ordinary article of food is very common in Japon. They also greatly admired the devotion of the fathers to study, for they esteem theirboncos[or “bonzes”] in proportion as they are learned; but what above all they admired was the contempt of these fathers for comforts and worldly advantages. The favor with which the religious were received enraged the priests of the idols, who insisted that the Japanese princes who hadbecome Christians had been unfortunate. They mentioned the instance of Don Augustin Tzunotami,35a great and valiant lord who had been destroyed by the emperor; also that of Don Francisco, the king of Bungo,36who had been conquered and lost his life; while this kingdom of Satzuma had been protected by its devotion to its gods, and especially to Faquiman, who is their god of war. It was no wonder that two Christian princes should have been overwhelmed when thousands of heathen had suffered the same overthrow, but the idol priests passed that over. The emperor intervened, and enacted a decree that no king or tono, and not even any gentleman of distinction, should become a Christian. The king of Satzuma, however, would not banish the religious, but gave them permission to build a church and a house. Not infrequently, however, they were forgotten, and did not receive their customary supply of rice. The fathers converted the family of the man in whose house they lived, and made a chapel in the oratory of the house. The queen was desirous of seeing the image of the Virginwhich was set up in the chapel; and it was carried to the palace, and there worshiped with the greatest respect by the chief personages of the court. The king, being unable to make up his mind how to treat the religious because of the opposition of the emperor, permitted them, at their request, to return to the island of Quoxiqui, where they had landed, and where they had something of an establishment. Here they suffered from the rigors of the Japanese winter in a wretched hut. They had insufficient food, and received very small alms. In case of illness, it was impossible to give the sick man any treatment, or even proper food. The Lord, however, preserved them; and the tono at last, pitying them and being edified by their way of living, offered them a town, the income derived from which would suffice to maintain them. This they declined, as being against the rule of the province to which they belonged. The king was much amazed, and gave them some interpreters to speak for them when they preached. Being on an island seven leguas at sea, they could not preach to advantage, or learn the language; the king gave them permission to build a house and a church in the city of Quiodomari. They said their first mass here on the day of the Visitation of the Virgin Mary in 1606. Here the fathers made a number of conversions, although they were permitted to baptize only the common people, the conversion of persons of rank or of soldiers being forbidden. Some, however, came secretly and were baptized. One of them, a soldier by the name of Leon, received the crown of martyrdom in four months.]