Of the beginning, causes, and occasion of the Persecution. CHAP. I.

THE Church and Christiany of Iapon which now 66. years agoe was first founded by the Blessed Father Frauncis Xauier of the Society of Iesus (and euer since then hath beeue principally con­serued [Page 46]next after God by the labours and good endeauours of the Fathers of the same Society) hath suffered many great and greeuous persecutions, euen as the Primitiue Church did in the first begin­ning thereof. Some of these Persecu­tions haue been particuler only in some Countries or Prouinces subiect to cer­teine Lordes or petty Kinges: and these haue beene so many and so continuall, that scarce euer the Christians haue beene without some molestation in one part or other, as may appeare by the hi­story of that Country written at large by Father Luis de Guzman of the Society of IESVS. Others haue been generall, caused by the Lords of the Tenca, who were the Monarchs of al Iapone, not only banishinge the Fathers of the Society, destroying their Churches and houses, and taking away from them all that they had, but also banishing likewise the Christians of the country, together with their kinred, freinds, and familiars, con­fiscating their landes and goods, and [Page 47]sinally bereauing the also of their liues.

2. But neuer hitherto hath any beene eyther so generall, or so rigorous, as that which Minamoto Iyeyasu, who at this present is the Xogun or Cubosama, King and Lord of al Iapon, did raise now two yeares agoe in the yeare 1614. For that if heretofore the Fathers were banished out of some one country or prouince they still found refuge in some other part or place of the kingdome: and although Taycosama the predecessor in gouerment to him that now reigneth did twise cast downe and destroy all their Churches, and commaunded them to depart his kingdome; yet alwayes had they a Church standinge on foote in Nangasaqui (a port towne in Iapon) for the vse of the Portugall merchants who traffique thither; and vnder colour of that, they not onely remained there, but also from thēce went secretly into many other prouinces of the kingdome, and did great good amongst the Christians; who likewise were neuer before vsed so [Page 48]hardly as at this time they be. For that the Xogun in this persecution hath not onely caused all the Churches to be bur­ned and razed to the ground, and giuen expresse charge that no Priest nor prea­cher of the Christian religion whether he be a stranger or free-denizen should remaine therein, but also hath cōmaun­ded, that all the Christians do leaue their faith and religion vnder paine of banish­ment out of the kingdom, or being put after many torments to some cruel kind of death Vpon this occasion there haue happened many accidents worthy of memory, to the great honor and glory of Almighty God, and very like to those of the primitiue Church, as in the dis­course of this Relation wil appeare.

3. The causes and reasons of this so rigorous sentence and proceeding of the Xogun, and of the execution thereof, be diuers, some of old, and some of new. Of old is the hatred of the Diuell, who hauing had peaceable possession more then a 1000. yeares of al that kingdome, [Page 49]and seing that now of late by reason of the preaching, teaching, holy life and in­struction of the Fathers, many thousands of soules were daily drawne from Ido­latry and superstition to the knowledge and seruice of the true and euerliuing God, their onely Lord, maker, creator, and redeemer, and that very probably within smal time if they were permit­ted he should be altogether dispossessed of the tyrannical dominiō he had so long exercised vpon them, did therefore al his endeauours to hinder their prosperous proceedings; especially for that already (besides many thousandes that were departed this world) there were then liuing more then two hundred and fifty thousand Christians, so zealous & feruo­rous in the seruice of their Lord and Sa­uiour, that besides their diligence to learne and know all the duties of good Christians, and their care in keeping & obseruing gods precepts and comman­dements, many of them did animate themselues to attaine to a higher perfe­ction, [Page 50]and to follow the Euangelicall Counsailes of Virginity, Chastity, vo­luntary pouerty, recollection and reli­gious life.

4. This I say made him bestir him­self, and moue the Bonzos his Ministers, to hate the Fathers bitterly, and to pro­cure their disgrace by al means possible: the which was not very had to do, be­cause themselues did see that their credits with the people was much decreased since their comming into the country, as also their gaines greatly diminished. For which cause within short time after the entrāce of the Fathers, to auert the minds of the people from them, they published that they were Diuels in humane shape sent from hell to hinder the happy suc­cesse of the Iaponian Sectes; that the king­domes wheresoeuer they entred went presently to wracke; that they did eate mans flesh, and the like. But all these re­portes being found out in short time to be wholy false and vntrue, reproachfull slaunders, and forged calumniations, [Page 51]they changed their note and begun ano­ther tune, protesting in their Sermons that it ought not to be endured, that a few poore straungers (as the Fathers were) should be permitted to procure with so great diligence & endeauour as they did, the destruction of their Idols, Temples and Sectes, that had beene al­waies so highely esteemed of all their ancestours; and to bringe into their country another new law and religion, and customes wholy opposite and con­trary vnto those which so long time had beene professed and practised therein: complayning moreouer, that those that were made Christians in many thinges were more obedient vnto the Fathers then vnto their owne Princes & naturall Lordes, and that for their religion they would by their perswasion loose both their liuinges, honors, and their liues. Moreouer they sayd, that it was not pro­bable, nor possible, but that the Fathers vnder colour of preaching the religion and faith of Christ, had some pretence [Page 52]of matter of state: nor that any wise man could perswade himselfe, that men of iudgment and discretion (as the Fathers seemed to them to be) would euer come from so far countries, with so great cost and charges, through so many and so euident perills and dangers, both by se [...] and land as they did, only for the sal­uation of the soules of other men, as they pretend to do, especially of such as they neuer sawe before, nor do any wayes belonge or apperteine vnto them: and that therefore doubtles there was some other temporal respect that moued them thereunto.

5. And to giue a greater colour of likelyhood and shew of reason for what they did affirme, they added thereunto diuers thinges which were most true, as that the Spaniardes (of which Nation most of the Fathers be) be very warlike people, and how they haue conquered the East and West Indies, the Ilandes of Molucas, and the Philippines; that all the Christians conuerted by the Fathers are [Page 53]very obedient vnto them, ready to do in [...]ll thinges what they shall aduise, and [...]hat they are al very much vnited among themselues.

6. With these and the like reasons [...]hey easily persuaded diuers Princes of [...]he Country, who commonly are very [...]ealous of their states, to haue the Fathers [...]n suspition, seing especially before their [...]yes what a reuolution had beene made [...] little before in their owne country by a Bonzo of Ozaca, who vnder colour of [...]efending certaine Sectes, had troubled & molested both Taycosama, Nobunanga, and al the princes of Iapon. Many of these reasons were alledged by Taycosama both [...]n the yeare 1587. when he first banished the Fathers, as also when he renowed the persecution in the yeare 1596. wherein he made exceeding hauocke among the Christians. For although he were moued thereunto principally by reason of the desire he had to haue taken the great Spanish galeon, called S. Philip, which passed by that way vnto Noua Espana [Page 54]from the Philipines; yet was he also not a little prouoked by the foolish wordes of a certaine Pilot, who being asked how the Spaniardes had gained so many king­domes, he answered that they went first to traffique into them, and that if therein they eyther receyued iniury of any, or were not wel vsed, or not receiued by the people of the cōtry, that then they made warre against them, and ouercomming them, tooke possession of their kingdom and estats. And being asked if they did not also for that cause send religious men before them, he answered, yes: the which although it were most false and fabulous, yet did Taycosama take it as a sufficient occasion to rayse a cruell per­secution against al the Christians of Iapone.

7. This suspition was confirmed in them, yea & much increased by certeine Englishmen, and Hollanders, who in the time of this Xogun do not onely traffique but also some of them reside and dwel within Iapone: for they partly through [Page 55]the hare they haue and beare to religious men and Catholikes, and partly for feare least the Spaniardes should be a meanes to hinder their traffique thither, haue made many malicious and most vile re­portes, euen the very worst they could imagine or inuent, both of the one and other. As for example that the religious men are dangerous persons, both wicked and rebellious: that they do not preach Christs true Religion, but onely their owne fancies & imaginations, and that for that cause they haue beene oft times banished by Christian princes in Europe out of their kingdomes and dominions; that the Spaniardes haue no other end nor intention in comming thither, but onely to bereaue them of their kingdom and gouerment, alledging to that pur­pose, and as it were in proofe thereof many particuler examples to make some shew of truth.

8. That they were the authors of these false reportes, came to be knowne from the Xogun himselfe, who one day in [Page 56]speach vsed these wordes: That if the Kinges and Princes of Europe do banish the Fathers out of their countries, I shall do them no iniury to send them out of mine. These and such like malitious ru­mors and reportes were in themselues sufficient to haue beene causes of greater harmes and mischeifes then they were for a longe time, had not Almighty God in a maner bound and held the Gentiles handes, who with the desire of continu­inge traffique with the Spaniardes and Portugalls, eyther would not heare, or when they heard would neuer giue cre­dit vnto such wicked and malitious vn­truthes.

9. The Diuell perceiuing this, and knowinge well how that by occasion of the traffique from the Indies and Macan, Christian religion found first entrance into Iapone, and how by meanes thereof it hath hitherto also beene there conser­ued, and that if it should cease, religion could not probably be of longe continu­ance there, he did therefore his vtmost [Page 57]endeauour to hinder it, and for that cause it is most likely, that first of all he moued the Heretikes to go thither, to the end that by their false reportes they might bring into discredit with the Gentiles the Catholike religion: and offer to bring them the same merchandise that the Spa­niardes and Portugals haue done hitherto. Secondly, that the Xogun, through the false informations of a Gouernor called Safioyedono, and other his adherentes should most iniustly commaund that the ship of traffique of Macan should be set vpon, and taken most iniuriously, the which in the yeare 1610. by that occasiō was set on fire and burnt to the domage of diuers Christians, and little lesse in all then a million of losse.

10. And finally that some Iaponians did wrongfully take and vsurpe at the same time, almost all the goodes of the ship called S. Frauncis of the Philippines which did ariue at the port towne of Quanto, where they offered so many and so grosse iniuries vnto the Spaniardes and [Page 58] Portugals as were scarce to be endured: and matters came thereby to that passe, that it was thought it would haue been an occasion of the total ruine and destru­ction of all the Christianity of Iapone, had it not pleased Almighty God by the good endeauours, diligence and inter­cession of some freinds, and especially of Don Iohn Arimadono, who at that time was in great fauour with the Xogun, to haue pacified matters, and so calmed the tempest that was then rising against them.

Of the beginning of the Persecution in the Prouince of Arima. CHAP. II.

DON Iohn Arimadono aforesaid was Lord and Prince of all the Prouince of Arima. He was an Auncient Christian, a great benefactor, and as it were the very prop and piller of the whole Church of Iapone, as well for that he had caused the conuersion of all his subiectes to the Christian faith, by [Page 59]meanes of the Fathers of the Society, whome he alwaies fauored very much, not onely permitting them to preach freely to all in his dominions, but also giuing them succour & harbour therein euen in the time of the greatest fury of Taycosama his persecution, exposing him­selfe thereby to the danger of loosing his honour, estate, and life, and that not once but oftentimes, although he were there­fore much molested both by some freinds of his owne, as also by the Lords of the Tenca.

2. There was close by his country of Arima āother Prouince which indeed of right belonged vnto him, and had beene sometime possessed by his ance­stors, but now was vsurped by another man. This prouince Don Iohn did much desire to obtaine by meanes and fauour of the Xogun, & to that end he vsed some meanes not so conformable either to rea­son, or to the law of God as might haue beene wished and desired. One was to marry his sonne & heire, who was alrea­dy [Page 60]married to another wife, vnto a yong lady that was grandchild to the Xogun. Another was in hauing a hand by the appointment of the Xogun in the burning of the ship of Macan, whereof we spake before, vnder pretence of cer­taine iniuries done vnto some Iaponians, it being indeed nothing so, but onely a deuise and deceit of Safioyedono.

3. It seemed vnto him that by ma­king the people of that prouince which he pretended Christians, by destroying Idolatry in it, and building Churches to God therein, that these sinnes which he committed, to condescend with the Xogun & get his fauor, would be therby wel satisfied, and the scandal giuen vnto the Christians eyther wholy taken away or else much qualefied: but it happened much otherwise (and indeed thinges though they be good and holy, if they be brought to passe and compassed by euill meanes, can haue no good end, and commonly haue bad successe.) For first of all Almighty God permitted him to be [Page 61]deluded by a false fellow, a counterfait and feigned Christian called Dayfachy Paulo, who receauing of him many bribs both for himselfe and for other fauorites of the Xogun, did persuade him that the Xogun had made him a graunt of that Prouince, and that the Letters patentes therof were already drawne, but after­wards it was found out all to be a meere cosenage and decept. Wherupon Dayfachy was put in prison for it, and being con­uinced of Forgery, was condemned to death, and finally burned for falsifiyng the Kinges Letters. Then Don Iohn his owne sonne called Saiemon Nosuque, by the perswasion of his new maried wife the grand child of the Xogun, and also carried away with ambition and desire of comaund, ioyning and vniting him­selfe with some of his Fathers mortall enemies, made such complaintes? and framed such articles against him vpon this occasion, that they caused-him to be banished by the Xogun, and his estate to be assigned to his sonne. And finally by [Page 62]procurement of his owne sayd sonne, & his wife whom he had caused to marry against all right and reason, hoping by her meanes more easily to compasse his desires, to honor and streng then his house and family: by their meanes, I say, and others, who feared least comming to answere for himselfe he would discouer their false dealinges, and accusations layd against him, he was at length de­priued of his life. And in this ended the vnlawfull and euill grounded worldly pollicy of Don Iohn, although he dyed very penitent for that he had done, with great signes of true sorrow and contri­tion for his sinnes, and of good prepa­ration for his death, forgiuing al iniuries had beene offered him, and asking par­don of all whome he had offended. And in him the whole new planted Church of all Iapone did loose exceeding much, for he, as I said before, was a great de­fender, supporter, and a stay thereof.

4. By reason of the bad procedings of Don Iohn in the thinges aforementi­oned, [Page 63]and his euill successe therein, the Gentills tooke occasion to speake their pleasure of the Catholike religion, and to calumniate it as though the sinnes and imperfections of some particuler persons that professe it, were to be imputed to their faith, it being in it selfe most per­fect, pure, and holy. The Xogun also thereupon begun the persecution of the Christians of the Prouince of Arima, who were all Don Iohn his subiectes, and most louing towards him. For being as he was euen from the very begining of his gouerment so great an enemy to Christian religion, that he commanded that none of his house should be Christi­ans vnder paine of loosing both their li­uinges and their liues, protesting publi­kely that all the princes of Iapone should do the like with their subiectes, and ear­nestly entreating Don Iohn oftentimes that he would renounce his religion, as being vnworthy to be professed of so principall a person as he was, and that he would permit Temples to be built to [Page 64]the Idols in his Countryes; vpon this occasion of the banishment of Don Iohn he sent word vnto his some Sayemon Nosuque, that seing he did him the fa­uour to place him in his Fathers estate and gouernement, as also to admit him to marry with his owne Grandchild, that in recompence thereof he would haue him leaue to be a Christian, and not only himselfe, but all his seruantes and subiectes also, and that he should banish the Fathers out of his Countryes. And for the execution thereof he sent vnto him for his director and chiefe coūsayler in the businesse Safioye the Go­uernor of Nangasaqui a great enemy to Christians. Sayemon durst do no other then obey him in all he commaunded, for feare of loosing his estate, and so hereupon immediatly through the coun­sayle of his new Herodias, his pretended wife, and the policies of Safioyedono, he begunne the persecution of Arima, and of that was occasioned afterwardes the generall persecution in all Iapon, as after [Page 65]shall appeare.

5. The Xogun moreouer did com­maund enquiry to be made amongst his owne Seruantes, Souldiers, and Cap­taines, to see if any of them were Chri­stians; and hauing found that fourteene of them were so, all of them persons of note and quality, and fiue or six of them noble, rich, and his great faubrites, he was exceedingly offended therewith: and hauing vnderstood that after dili­gence vsed with them, there was no meanes to make them change their mindes, he banished them all togeather with their wiues and families, in such rigorous manner, that he commaunded all the Princes of Iapone vnder greiuous paynes and punishmentes, that none should giue them any succour or enter­tainment whatsoeuer.

6. Great was the courage and con­stancy which these good Christians shewed in this extremity in loosing their landes & liuinges for our Sauiours sake, rather then they would leaue his holy [Page 66]fayth whereof they made profession, being ready also to loose their liues for the same cause, if occasion had beene offered. They suffered exceeding much, themselues, their wiues, and children wandring vp and downe, and going secretly here and there, not finding any place where to abide. Iulia also a principall Lady of the Court who was banished for the same cause to a little Iland scarce inhabited, did suffer there exceeding much in this occasion.

7. Many noble personages in the Courtes of Yendo and Suruga did imitate the Xoguns proceedinges in this kind, but aboue all the Prince of Toxogun did shew himselfe most cruell and rigorous, moued partly by the Xoguns example, but principally incited by the wordes of an English Pilot who spake most bitter­ly against religious men and Spaniardes, making their persons odious vnto him, and all that they did suspitious. Where­upon many Christians of great worth & quality were sent into banishment. And [Page 67]this affliction had beene much more greeuous and more generall, had not Itacuradono the Gouernor of Meaco, an honorable, moderate and morall man, & a friend vnto the Fathers, signified vnto the Xogun, that it was no reason that all the Christians, being as they are, people that liue in the Kingdome well and qui­etly, and do hurt and iniury to none, should be punished for the fault of some one, or a few particuler persons of their Religion: neyther do I hold it (sayd he) for good policy, now that the King­dome is in peace and quietnes, to strike a string that may make to great a noyse, & perhaps put matters more out of tune, then is by vs imagined.

8. Vpon this good aduise the Xogun did for a while somewhat temper him­selfe, and gaue license againe that the Fathers of the Society might remaine, and haue one Church within the Citty of Meaco: and thereupon, and by reason that the Gouernour did cōmaund to pro­claime that the Xoguns former order was [Page 68]not to be vnderstood of merchantes, tradesmen, or common people, but only of Souldiers and Gentlemen, many of their Churches did remaine vntouched, and the Christians in some good quiet­nesse, for that many other Princes winked at them, as at the Fathers also. So that this persecution first of all begunne as it see meth in Suruga and Yendo, al­though the principall blow did fal vpon the prouince of Taccacu, or Arima, which is all one.

9. For when notice was giuen in the Country of Ar [...]ma, with what de­termination the new Arimadono was comming from the Court, great was the griefe and affliction generally of all the Christians thereof, but aboue all vnto the good Fathers of the Society the newes was most heauy, seeing the eui­dent danger of those whome with so great paynes, care, labour and trauaile they had connerted to the Christian fayth, and for so many yeares instructed therein: and that the Churches which [Page 69]with so great costes and charges they had builded for the seruing and hono­ring of Almighty God, should now ey­ [...]her be destroyed, or els turned into [...] emples of Idols for the seruice of the Diuell. And sinally that, that flocke of Christ whereof they had had so great care, should be now deliuered to the custody of cruell wolues the Bonzos, without hauing any Pastor that might feed it, keepe it, and defend it. Like good sheepheardes therefore they be­ganne to animate their sheep, and arme them by meanes of the holy Sacra­mentes, which they ministred vnto them, making also many spirituall ex­hortations vnto them and pyous ser­mons, perswading them therein to patience, constancy and perseuerance, to fasting, prayer, and true penance for their sinnes.

10. As soone as Arimadono was arri­ued at Ximauara which is the first towne of that Prouince, together with Sasiove and another fauourite of the Xogun, who [Page 70]were his wicked counsaylers, which was vpon the ninth of Iuly, they publi­shed an edict or Proclamation, in which was commaunded that all his subiectes and seruantes should leaue the faith of Christ, and send for the Bonzos to in­struct them in the sectes of Iapone, ap­pointing withal three Iudges vnto whō they gaue order to procure by all meanes possible, that all the Gentlemen of qua­lity that had any rentes, reuenewes or pensions from the Xogun, should imme­diatly Ieaue to be Christians vnder paine of loosing both them, and the rest of their goods and liuinges, and thereby be reduced to extreme pouerty and most miserable estate. And vpon the 13. day of the same moneth he sent word vnto the Fathers of the Society, that seeing the Xogun had forbidden the profession of Christian religion, his pleasure was they should immediatly depart out of his Country, leauing their Churches and houses as they stood. The ornaments of the Church, the pictures, and their bokes [Page 71]they had caused before to be conuaied to Nangasaqui, and so they dispatched now the sooner obeying to his commaund, though not without great greife and affliction, for they had in that country a Colledge the best and biggest in all Iapone, a Seminary also where they did bring vp many yong youthes and chil­dren of the Iaponians, teaching them le­arning and vertue, latin, musicke, and the characters of the Religions and sectes of Iapone, and the manner how to con­fute them, which hath beene one of the best and most efficacious meanes for the conuersion of those Gentiles. They had also in that Country of Arima six other places of ordinary residēce, besids other Churches and houses, which now and then they visited to the number of three score and ten: and all these in one day were confiscated, and they cast out of them. Some of the Fathers remayned in the contry secretly & disguised, together with some of the Brothers also & youths of the Seminary, for the better helping [Page 72]of the poore afflicted Christians thereof. And although they did it not without great labour and paines, and exceeding danger of their liues; yet was it wel re­compensed with the great good they did thereby among the Christians, who with great care, loue, and charity did hide them, keep them, and maintaine them.

11. The Iudges appointed by young Arimadono for the examining and pro­ceeding against the Christians, sent for some of them one after another, and did their best endeauors to perswade them to do some exterior act whereby at least they might make shew to haue obeyed to the Xoguns commaund in leauing of their faith. Some although very few did easily condescend to their requests, ho­pinge thereby to gaine the fauour of their Prince; and these all of them were such as eyther were not well grounded in their faith, or else were men of euil life, and bad corrupted consciences. Others moued and ouercome with the [Page 73]entreaties, importunities, and teares of of their kinred, freinds & acquaintaine, shewed some weaknes and fraylty at the first, it seeming to them eyther no sinne at all, or else not very great exteriorly to dissemble for a time, so that inwardly in their hartes they did not leaue their fayth, thereby to giue contentment to their Prince, and saue their owne estates. But being afterwards aduised of their fault, and told how great a sinne it was, they were so seriously sorrowful and pe­nitent therefore, and did recompense their fall with so great courage, seruour and constancy, that some of them after­wards endured most cruel martyrdome, and others suffered incredible afflictions want, misery, and pouerty for their faith after they had publikely reuoked that which before they had of frailty done: and this they did before the Iudges, and Arimadono himselfe, asking pardon of all for the offence and scandall they had committed through feare, and in a manner vnawares. All the rest answered [Page 74]so couragiously and constantly, that they not only remayned conquerors, but also so confounded the Iudges, that they durst not passe any further in examining and questioning them: and in this occa­sion there happened many thinges very notable and worthy of memory, not only of men and women, but of younge Virgins also and tender children, which would be to long & tedious to rehearse.

12. Thomas Ondafeibioye a principall and most valerous souldier, and one of the best Christians of that country, who had two seuerall times before been banished for his fayth, once in the yeare 1587. with Don Iusto Veondono, whose subiect then he was, and the second time in the yeare 1602. loosing then likewise all the liuing that he had for the same oc­casion, was one of the first that was called by the Iudges: but he not going in person vnto them vpon some occasi­on, sent them his answere in writing in this manner following: Neyther I, nor my brother Matthias, nor any person of my [Page 75]house shall shew himselfe disloyall to Almigh­ [...]y God, nor deny the holy Religion in the which from children we haue byn brought vp, nor will we change our mindes for all that the world can offer or affoard. I and my brother, my mother, my wife and children are ready to do any thing that Arimadono shall commaund vs, so that it be not against the law of God, and holy fayth which we professe. Presently as soone as he had sent this message, he sent for a Father of the Society, of whome they all receiued the holy Sacramentes, thereby the better to prepare themselues to Martyrdome: and although at that time it did not take effect, yet afterwardes it did, as shall appeare in the sequele of this Narration. Many others did answere to the Iudges with like constancy and resolution; the which being perceiued by Arimadono, be­cause he was loath to loose so many true & trusty faythfull and noble Captaines, he therefore dissembled the matter at that time with Thomas and diuers others, giuing them secretly leaue to be Chri­stians [Page 76]so that exteriourly they made no great shew thereof: but they were all resolued, and he certified, that they would not make any shew of the con­trary in preiudice of their conscience & religion.

Of so ne that were banished, and others put to death for the fayth of Christ in the Prouince of Arima. CHAP. III.

ARIMADONO fearing he might disgust the Xogun, and so perhaps loose his Estate, if he did shew himselfe remisse in persecuting the Christians (although on the other side he saw the courage they shewed) commaunded vpon the twentith day of Iune, that the landes and goodes of fiue rich Gentlemen should be confiscated, and that they, their wiues, children, and families should be put out of their houses, taking no other thinge with them, but [Page 77]only the apparrell on their backes: char­ging withall that none should intertaine them in their houses, nor giue them any food, reliefe, or sustenance vnder payne of seuere and grieuous punishment. He caused moreouer officers to be set in the high wayes, port townes, and passages to the end they should not escape out of his country, but perish there for hunger, want, and misery, euen in they eyes of their dearest friendes and kinsfolkes. Much they suffered by this meanes for liuers dayes, liuing only vpon hearbes and such wild fruites as they found gro­wing in the woodes, being perpetually exposed to the cold, the wind and raine which at that time happened to be very much, vntill at length the Christians of Arima, and other places found meanes to help and succour them, and by the order and direction of one of the Socie­ty they made themselues little cabbins of straw, among the mountaines for their aboad, therein spending their time in fasting, prayer, and reading of good [Page 78]and holy bookes, and so they led their liues a great while, not only with great patience, but with much ioy also, com­fort and content.

2. Arimadono perceiuing by this that what hitherto he had done against the Christians did little or nothing pre­uaile, he resolued with himselfe to put to death some of them, to wit, such as had shewed themselues more forward and feruorous: by which meanes the happy lot of martyrdome befelvnto two brethren the one called Michael Soday of fifty yeares old or therabouts, the other Matthias Coychi of one and thirty. They were both of them borne in a towne of that Prouince called Ariye, their parentes were persons of good quality and very worthy Christians. Michael was alwayes accounted very deuout & feruorous, & from his very childhood he was of so great vertue, purity and integrity, that none euer noted in him any thing that might be a mortall sinne. He was but weake and sickly, by reason of the hard [Page 79]vsage of his body with fasting, hayre­cloth, disciplines, and other penances. All his delight was in hearing sermons, and reading good and pious bookes, in somuch that he seemed rather a religious man then secular. He was very chari­table and desirous alwayes to help others all he could, for which cause he was ge­nerally beloued of all, and respected and esteemed as a father. By the appointment of the Fathers of the Society he had for the space of fifteene yeares the care and direction of thirteene Congregations or Confraternities into which the deuouter sort of Christians for their excercise of vertue had put and placed themselues. And in this imployment did his brother Matthias help him, being as like vnto him in good qualities and vertuous in­clination, as he was in bloud and natural condition. When the Fathers were ba­nished from Arima (as before is menti­oned) Michael called togeather all the Prefectes and Officers of the thirteene Congregations, and told them that the [Page 80]time was now come in which they must all shew their faith; and the desire they had of the saluation of their soules: Let euery one therefore (sayd he) as ke those of his Confraternity what disposition and courage they feele and find within themselues. Whereupon amongst them­selues they made a catalogue or role, in which within short time more then fif­teene hundred with great spirit and re­solution did write their names in sight that they were ready & prepared to giue their liues and suffer al kind of torments, rather then leaue and forsake the Chri­stian religion.

3. Michael, and his brother were the two first whose names were written in the Catalogue, and he sayd, he did desire it should be so, because he hoped by that meanes he might animate others to do the like. And the reason why he wished the rest would imitate him and his brother therein, was to the end, that if the Iudges should offer any more to call the Christians to examina­tion, [Page 81]seeing their names written in the [...]atalogue they should haue no cause to [...]oubt of their resolution & conformity [...]n desire to dye for Christ. They had a Father of the Society hidden amongst them, who with great care and secresy went from one place to another, sayd [...]asse, preached & administred the holy Sacraments vnto them. But the diuell not being able to endure that those two good brethren should do so good seruice vnto God, nor that the Christians should [...]iue with such loue & feruor as they did, did so dispose that Arimadono and his Iudges came to haue notice and intelli­gence of all that passed: which being knowne to them, and they easily percea­uing that whilest those two holy bre­thren liued, they should not be able to do any thinge with the Christians of Ariye, they therefore condemned them to death, cōmitting the execution ther­of vnto two principall men whome they willed to do it secretly, because the Xogun had not commaunded that they [Page 82]should put to death any of the Christians but onely that they should moleste them in such manner, that they of their owne accord for the auoiding of those troubles should leaue their Fayth and Religi­on.

4. Vpon the Eue of S. Iames of the year 1612. the Father of the Society went to Michels house, and there sayd masse the two dayes following, heard their confessions, gaue them the Blessed Sacrament, and then retourned to a little Cottage where he did lye hidden. In the afternoone, which was vpon the day of the glorious Saint S. Anne, did God Almighty choose to crowne these two happy brethren with the crowne of martyrdome. Michael was taken and carried to a place where sometimes had stood a Church of the Misericordia; and for that those that were to execute the Sentence were his friendes they notify­ed it vnto him, and wished him to pre­pare himselfe to dye. Presently he lifted vp his eyes and handes to heauen giuing [Page 83]first thankes vnto Almighty God for so great a benefit, and afterwardes he sayd [...]nto those that brought him the newes: This is a fauour which a long time I haue desired at God Almighty his handes, and being so weake and sickly as I am, it seemed to me that I should haue dyed of some ordina­ [...]y sicknesse and disease, and therefore now I am exceedingly reioyced with such happy [...]ewes and so glorious a lotte. Then he kneeled downe vpon the ground and prayed a little space when as the execu­tioner came to him and sayd, Brother Michael I beseech you, that seing you are [...]o dye for the loue of God, that you would intreate him to pardon me this sinne, for I am also a Christiā & do this office God knowes of force and much a­gainst my will. He answered with great [...]ildnesse; that he would do it very wil­lingly, and so his head was presently [...]troken of whilest he was inuoking the holy name of Iesus. His Brother Matthias they tooke at the same time in his owne house, as he was foulding vp the orna­mentes, [Page 84]which the Father that day had vsed in the holy Sacrifice of the masse, and carrying him aside, they gaue him three or foure woundes, with which he fell downe and dyed, saying with a loud voyce, Iesus, Maria.

5. The executioner that cut of Mi­chaels head did great reuerence to their two holy bodyes, and taking some of their holy reliques, he gaue notice to the Christians of their death and cause thereof. So many came thither to reue­rence theyr bodies, and to get some of their reliques, that they could scarce get them burried all that night: at length they buried them, though afterwardes they were taken vp againe and carried to the Church of Nangasaqui, where they were likewise much reuerenced of all, some taking peeces of their apparrell some parcels of their hayre, others some of their bloud: many therewith made the signe of the crosse on their own fore­heades desiring much to imitate and fol­low them in dying for their fayth. An [Page 85]old man of threescore and ten yeares called Ioachim, as soone as he had notice of their death, went running to the place where their bodies lay, and imbra­cing Matthias his body by the seete, he most earnestly desired the executioners who yet remayned there, that they would do the like to him, seing he also was a Christian, and had promised Mi­chael to dye in his company.

6. Some monethes before this mat­ter happened, Lucy the mother to these two holy martivs, a very deuout and ver­tuous Christian, did see in a vision a most beautifull child, who hauing two pretious stones in his handes, shewed them vnto her, and she desiring to take them in her handes, he vanished away. The next day following he did appeare againe with two nosegayes made of many goodly followers, and when she desired to haue taken them as before, he vanished away againe: likewise the third day he appeared againe with two beau­tifull red roses in his handes, at which [Page 86]she wondring, told her sonne Michael of it, and he afterwardes related it to another brother of his who is of the Society: not long after she dyed, and as seemes that Almighty God thereby would let her vnderstand how gratefull and beautifull the soules of her two sonnes were in his heauenly eyes.

7. The same sentence of death was executed vpon Leon Quita Quinzaye­mon, on the two and twenty day of Au­gust 1612. He was a Gentleman of a good house, and a very valerous souldier of fifty yeares of age or thereaboutes he was borne at a towne called Chinxina, and from his youth very vertuous and of exemplar life. When Arimadono came first to Ximauara, Leon sent him word that if he meant to make vse of his ser­uice, it could not be but vpon condition that he would giue him leaue to liue a Christian, for that otherwise he would not serue him. He went vp and downe two monethes and more without his sword, expecting an answere from [Page 87] Arimadono, animating with great feruor all to constancy, and to that end visiting the neighbour townes and villages. And some wondring to see him go with­out his sword, he told them: Seing that I am not to defend myselfe when they come to kill me for Christes cause, I haue no need at all to weare my weapon. Going vp and downe in this manner he, found that the Christians of one towne durst not bury publikely one that was dead; and repre­hending them for their cowardize there­in, they told him they feared some hurt and domage would befall him for the great boldnesse which he shewed. To which he answered: What can they do to me more then kill me, and for that I am very ready whensoeuer they will, for there is no­thing that I more desire then to dy for Christ: and saying so, with his owne handes he buryed the dead body of the Christi­an.

8. The Iudges did procure by all meanes possible to perswade him to ac­commodate himselfe vnto the time, and [Page 88]so he might enioy his liuing and be in fauour with his Prince: and a certaine Noble man that loued him very well, called Camon, who was Vncle to Ari­madono, after diuers perswasions sayd vnto him: What matter is it man, if our Prince will go to hell, let vs make no moreado but go with him thither too. To whom he answered: My Lord the obligation which the seruant hath to his mai­ster, and the subiect to his Prince doth end togeather with this life, for in the next life they haue no power nor authority at all: and if your Lordshippe will not beleeue me make try all if you please, and call any of those cap­taines that haue dyed in your seruice, or in the seruice of your ancestor, and see if they do now answere to your call. In such thinges therefore that doe concerne this present life, I will very willingly serue my Prince, but in those that do pertaine vnto the next and whereon my saluation doth depend, he must pardon me, I cannot nor I will not do it. And vnto a brotherinlaw of Arimadono that did intreate him concerning the same [Page 89]matter he answered: Although I confesse it will be something a [...]ffu ult vnto me to serue now one that hath left to be a Christian, I hauing before serued in the warre two so good Christian Princes, as were Don Iohn and his brother Don Stephen, yet notwithstanding obtaine you that I may liue freely in my reli­gion, and I will do willingly that which you desire me. In many other occasions like­wise he sufficiently shewed his great zeal and feruor which for breuines sake I do not heere rehearse.

9. In conclusion Arimadono, because with his example and speaches he did much animate the rest, gaue commaund vnto two strōg souldiers that they should kil him secretly, for the reason before ex­pressed. They therefore sent for him one day vnto the castle, and he imagining the cause to be that which indeed it was, went thither with great alacrity; and the souldiers going out to meet him, asked him whither he wēt? He āswered that he went to the Castle called by the Prince: wherfor said they? to haue my head out of [Page 90]sayd he, because I will not leaue to be a Christian: and in this manner they wēt talking with him, and he wished them they would haue care to looke to the sal­uation of their soules, all other businesses whatsoeuer in comparison thereof being of small account and consequence. He made the signe of the Crosse vpon him­selfe many times as he went alonge the way, & comming to a place where there had beene a Church of the Society, he kneeled downe vpon the ground, and prayed for a while: which done he ri­sing vp and going forward in the way one of the souldiers with his sword gaue him so great a blow vpon one of his shoulders, that he cut him downe into the brest: he then pronouncing the holy name of Iesus three times aloud, vnbuc­kled his rapier, and casting it away from him did his endeauour to blesse himselfe with making the signe of the Crosse, and so fell downe and dyed. The Christians came thither presently, and because the sentence that Arimadono had giuen a­gainst [Page 91]him was publikely knowne, as also the cause thereof, togeather with the dis­position and preparation he made for martyrdome, they therefore tooke his holy body, and sent it secretly to the house of the Society of Iesus in Nanga­saqui, where it was buryed with all due respect and reuerence.

10. The happy deathes of the three foresayd martyrs caused so great feruour and courage in all the Christians of that Country and Estate, that now they did not thinke nor talke of any other thing, but onely how to prepare themselues to imitate and follow them: to that end by the counsaile and aduise of one of the Society, they began in the Citty of Arima to renew their Confraternities, not admitting into them any one, but onely such as were fully resolued to giue their liues, and all they had, yea and to suffer all kind of tormentes rather then to deny the faith of Christ. They made amongst themselues certaine lawes and rules, and set downe the fastes, the disci­plines, [Page 92]and other pennanes they were to do. Then they did deuide themselues into Decuria's (Companies of ten) to the end that meeting so in diuers places they might the better help one another. And the like was done by the Christians in al the townes of that whole country of Ari­ma with a kind of holy emulation: but before any one could be admitted into any Confraternity, they did many pen­nances and other thinges of piety to dis­pose themselues thereto. The like was done by the women, and by the children also; the womē thinking that in matters of deuotion they ought not to be inferior vnto men, and the children desiring and endeauoring to imitate theyr parentes piety.

11. And this was the preparation which the cōmon people made, although they were not comprehended in the Pro­clamation: and we may with reason thinke that, that which the gentlemen and other of better sort did make, was not inferior vnto this, Those who, as I [Page 93]sayd before, at the entreaty and impor­tunity of their freindes had in the begin­ning exteriourly condescended to do some thinges not so conuenient, being now exceeding sory and repentant for their fault, desired no other thinge so much, as some good occasion wherein publikely to acknowledge their error, & to make profession of their faith. For which causes it being a custome among the Bonzos in their festiual dayes, in signe that one is of their sect, to take a booke made by Xaca, which is called Foque­quio, and to put it vpon the heads of their parishioners or sectaries, saying ther with­all a certaine prayer: and one of them hauing in treated Arimadono that vpon a certaine solemne day, he and his Cour­tiers would do this ceremony, they con­spired amongst themselues not onely not to do it, but also to disgrace the Bonzo if he did persist therein. The day appointed came, but notice being had of their de­termination, and both Arimadono, and the Bonzo being afrayd, that if the cere­mony [Page 94]were done, it would redound more to their disgrace and to the encoragemēt of the Christians, they thought it there­fore more conuenient to omit the cere­mony, and so it was done, Arimadono himselfe alone going to visit the Bonzo without any more ado. Wherewith the Gentlemen were not a little grieued be­cause they had lost that good occasion of publishing their mindes, which yet they determined to manifest, and did that very day, going all together vnto the Iudges, vnto whom they spake in this manner: We be all Christians, and are wil­ling and desirous to suffer banishment, and death rather then for sake our fayth and re­ligion: and seeing that we haue not had meanes to signify so much to Arimadono in publike, we desire you to do it for vs. So many they were that went thither with that protestation, that although Arimadono were so much offended therewith that he commaunded they should be all put to death, yet could it not be put in exe­cution, vnlesse he would haue left him­selfe [Page 95]without seruantes to attend vpon him, or at least beene depriued of the more and better sort of them.

12. One among the rest named Leon hauing shewed himselfe so constant that he was condemned to death therefore by Arimadono's speciall order, because he vnderstood that a friend of his thin­king to doe him a pleasure had counter­fayted his hande, and going to the Iudges therewith, assured them therby that he had reuolted from his fayth, he tooke foure witnesses with him & went vnto the Iudges, telling them he was a Christian, and that the subscription which had beene shewed vnto them as his, was not his, but counterfayte and false. The Iudges hauing heard him gaue order he should be sent immediatly into banishment. His wife thinking that for this action of her husband both he and she should haue beene put to death, put on the best apparell she had, expecting therein the sentence and execution: but as soone as she vnderstood that the pu­nishment [Page 96]of death was changed into ba­nishment, leauing of her gay attire, and her husband laying aside his weapons, & loosing all his wealth, they departed from their house in poore apparell, de­sirous to loose and leaue much more then they had done, for our Blessed Sauiours sake.

13. Arimadono at the beginning of the first moneth of the yeare 1613 went vnto the Court according to the custome of Iapone to visit the Xogun for that new yeare, and being on the way his Iudges wrote vnto him of the great feruor of the Christians, and how that euery day some came before them to make potesta­tion of their fayth: and therefore they desired him he would consider what they ought to do therein. He answered that for a warning and example to the rest they should thrust out of Arima Don Iohn Tacry n, who was his owne great Vncle, a graue and aged Gentlemen of great esteeme, and a father to the Christians, taking from him the greatest part of his [Page 97]reuenewes. And that they should depriue George Tefengi (who was a very worthy Christian, and had beene a famous Captaine about Meaco, and banished also from the kingdome of Fingo, & lost his castle for his consciencesake) of al his liuing, & banish him out of the country of Arima, & finally that they should put to death Thomas Onda Feibioye togeather with his brother mother and children.

14. This Thomas was he that an­swered the Iudges so resolutly as we re­lated in the end of the precedent Chap­ter: and Arimadono because he was a man of notable courage and valour had giuen him once leaue to liue a Christian, but not many monethes afterward he be­gun againe to intreate and vrge him very much that he would accommodate himselfe vnto the time, assuring him that therein he should giue him great content: Whereto he answered, that neyther in honesty nor Christianity he could, nor would shew himselfe disloyall vnto God: but yet for all that he still [Page 98]persisted, vrging him euen till a little be­fore his departure towardes the Court, and was much grieued to see he could not preuaile against his constant resolu­tion; the which Thomas wel perceyuing, grew more carefull of himselfe: and to be in better disposition for whatsoeuer might succeed, he made a generall con­fession of all his life vnto the Father that went secretly and disguised amongst them, of whome alwayes when he came to his house to celebrate the holy sacri­fice of the masse, he receiued the Sacra­mentes with particuler deuotion: and all his discourse with him commonly was what a happy thing it was to giue ones life for the loue of God. He vsually did much pennance, and gaue himselfe to prayer, grieuing oftentimes that he had lost so many good occasions to dye for Christes holy fayth, and true religion.

15. Vpon the 21. of Ianuary one of Arimadono his Gouernors sent for him to his house, and another of them sent for his brother Matthias, and there secretly [Page 99]they caused them to be slayne, cutting of both their heades, they calling at that time vpon our Blessed Sauiour with great deuotion and content, commen­ding their soules into his holy handes. Thomas was one and forty yeares old when he was put to death, and his bro­ther Matthias was one and thirty, both of them very well beloued of all sortes of people, for their good nature and rare qualities but much more for their vertu and Christianity. The Iudges sent word forthwith vnto their mother Martha of the death of her two somes, signifying withall that she and her grandchildren must beare them company. The which newes although to some it might seeme heauy, yet did she receiue it with signes of great ioy and contentment, and as though it had beene a message sent from heauen vnto her: and giuing thankes to Almighty God, & to those that brought it her, she sent immediatly for her two grandchildren whose names were Iustus and Iames, the one of eleuen, the other of [Page 100]nine yeares old. Their mother Iusta was pardoned her life at the intreaty and in­tercession of some of her kinsfolkes, al­though she nothing at all desired it, it being to her worse then death not to dy in that occasion.

16. When her children tooke their last leaue of her, they spake these wordes vnto her: God be with you deare Mother, for we be sent for to accompany our Father vnto heauen; both he and we will expect you there. She kissing and blessing them, gaue them great charge they should not be afraid of death, nor shew any signe of feare or cowardize at all. Then she and her good mother-in-law took their leaue of one another with many teares, ech giuing the other good counsaile and ad­uise: which being done, the two little children with their good grand-mother were carried to a place by the sea side which was appointed for their executiō; whither being come, Iames the yonger of the two remembring the good counsaile that his mother had giuen him, did him­selfe [Page 101]vncouer his owne necke and layd downe his little head vpon the blocke in readines for the hangman to cut it of, & then deuoutly saying Iesus Maria three seuerall times the Executioner bereaued him of his life. His brother Iustus with like constancy and more then manly fortitude did follow him. Then their holy Grandmother Martha a graue ma­trone of three score yeares and one, and the example of al that country of Arima, glad to haue seene the Sacrifice of her sonnes and grandchildren for so good a cause, deteyned her selfe a good while in her prayers, and then giuing to some present certaine holy reliques which she had about her, and to others her beades which she wore about her necke, and some part also of her apparrell, she desi­red them al very earnestly to pray for her to Almighty God, and so falling againe to her prayers she had her head cut of by the same executioner that before had be­headed her two grandchildren. Her head together with her bloud was carefully [Page 102]taken vp by the Christians that were there present, notwithstanding the pre­sence of the officers, who eyther durst not or would not contradict their deuo­tion therein. Afterwardes both hers, as also the bodies of the children were carried to Nangasaqui, and there buried withal respect conuenient, in the Church of the Fathers of the Socyety of Iesus. The sentence pronunced against Don Iohn Tacuyen, Arimadono his great Vncle, as also against the worthy Captaine George Yefengi of banishment and losse of their goodes whereof I spake before, was also with all rigour put in executi­on.

Of eight Christian Iaponians that were bur­ned aliue for the faith of Christ. CHAP. IIII.

SAFIOYE, seeing that with his violent manner of proceeding, putting some to death and banish­ing others, he was so far from obteyning [Page 103]of his purpose and desire, that rather matters were worse now then they were before: for those that were but somwhat bold before, were now much more en­couraged by the examples they had seen, and with the hope of victory & heauen­ly reward, and those that had shewed some weaknes & frailty at the first, by the same examples were moued to be very sory and repentant for their fall, and rose vp againe with couragious resoluti­on: he now determined to change his rigour into another kind of crafty cunning persecution. He sought out therefore a certaine Bonzo, an auncient preacher of the Iaponian Sectes, that was very famous in the Courtes of Su­ruga and Yendo, and brought him to A­rimadono, telling him that if he could get the Christianes of his country to heare his Sermons, without all doubt they would very quickly little esteeme, wholy giue ouer, and leane the Christian Fayth. He wished him therefore to carry him to Arima with him, and to make [Page 104]him preach therein. Arimadono to giue content vnto Safioyedono and the Xogun, was very willing therewithall, and Ban­zui (for so was the Bonzo his name) was not backward but rather exceeding glad to go, thinking doubtlesse he should do some great exploite and gaine immortall Fame in conuincing and conuerting of the Christians: the Bonzos of Mea [...]o who by experience knew of how small effect their Sermons are against the Chri­stian Fayth, in the meane tyme laughing in their sleues to thinke how wholy his hopes would be frustrated.

2. Assoone as the Christianes of Arima had intelligence of the Bonzo his comming towards them, they begane forthwith to prepare themselues: And sent vnto the Bishop and vnto Father Prouinciall of the Society, to know of them what they might do, neyther to pre­iudice their Consciences, nor to be wan­ting in their duty to their Prince. And it was resolued that they should neyther go out to meet the Bonzo, nor afterwards [Page 105]to visit him. The which although some of them did not obserue, going at the petition of the chiefe Gouernour to visit him, yet when they went they carried their beades in their handes, and Agnus Deies at their neckes, in signe that they were Christians.

3. It was appointed by Arimadono that there should be a Temple or Chap­pell, and an Altar made for the Bonzo his vse: and because the Christians neyther for loue nor money, neyther by threats nor intreaties could be brought to put their hands thereunto, they were forced to fetch from other places Carpenters & other workmen who were Gentills, for the framing & making thereof. When the Temple was finished and all in rea­dines, Banzui would needs now haue them come to heare him preach. Some went of curiosity to heare what he would say, but before the end of his Ser­mon they did so laugh, so mocke and deride him both in the Temple and after in the streets, that the poore Bonzo almost [Page 106]besides himselfe did grieuously com­plaine to Safioye, that insteed of honou­ring him as he expected they had brought him thither, as it seemed, wholy do dis­grace him, and make him loose his cre­dit: Telling him withall, that if Arima­dono would shew some exemplar punish­ment vpon some of the principall Chri­stians, the rest would be terrified there­with. Whereupon the matter was pro­posed to Arimadono, and by him, and them it was determined, that eight or ten of them should be put to death pu­blikely, together with their wiues and Children.

4. Great was the feruour that was at that tyme amonge the Christians, continuall their prayer and frequent their doing of pēnances. In many places they made the prayer of Forty houres continually without intermission, care­fully following the counsailes, direction and exhortation of the Fathers of the So­ciety, that in disguised habits liued a­mongst them. Innumerable daily entred [Page 107]into the Confraternities, writing their names in the Cataloges, euen with their owne bloud which to that end they let out of their bodies, and making prote­station, that assisted by the grace of God, they would remaine firme and constant in the confession of their Faith. As soone as it was knowne that some of them should be put tormentes, and after­wardes to death, a wondrous great ioy arose amongst them all, ech one congra­tulating the good newes with his neigh­bour, freinds, and kinred; euery one also desirning that it might be his happy lot to be one of those that should dy for the Christian Cause in that occasion.

5. Out of all the townes of the coun­try there was six or seauen of euery Con­fraternity sent to the Citty of Arima to giue Intelligence when, and where the sentence should be put in Execution be­fore mentioned, with intention all of them to be present there to make publike protestation of their faith, and to shew how desirous they were to dy therefore. [Page 108]And this was in such manner that al­most al tradsmen and artificers did leaue their worke and occupations, and mer­chantes did suspend their traffique vntil they saw what would be the yssue and conclusion thereof.

6. But Safioye hauing vnderstood of all that passed amongst them, fearing some vprore, and doubting that he should be blamed for it at the Court: seeing also that their resolution was such, that to vse rigor towards them, should be but to cast oyle into the fier, rather augment their constancy then otherwise, he co­manded no more should be done in that busines: and thereupon the Christians returned all vnto their houses with in­tention there to prepare thēselues against another tyme for Martyrdome. Not­withstanding this command of Safioye, Banzui the Bonzo at the petitiō of Arima­dono his wife, who was an eager enemie vnto the Christians, would needes vrge some Gentlewomen and pages that way­ted in the pallace, to take of him certaine [Page 109]scroles and graines which the Bonzos vse to giue, and which they call Iuzus, and Maburi; but it was his misfortune and hard hap to gaine as little honor in this matter as he had done before by his Ser­mons; for some of the yonger sort vpon that occasion not only refused to take his Iuzus with deuotion, but also made him and them an obiect of their myrth; and some of them being to much vrged by him in that busines cast his trumperio in his face, for which he did reueng him­selfe euen to the full, causing some of of them to be put in prison for it, and others to be banished.

7. A little after this, there came newes from the Court, that by occasion of a little Chappell that was built by the Christians, for certaine poore leprous persons of Yendo, the Xogun was so much offended therewith, that after many examinations and other diligences vsed he comanded and caused 28. of them to be put to death at three seuerall tymes, they all suffering most constantly so glo­rious [Page 110]a Martyrdome because they would not deny the Fayth of Christ. Eight of them were put to death vpon the 16. day of August, and fourteene vpon the 17. the rest in the next moneth follow­ing. Moreouer he cōmanded that all the Christians, whose names were written downe in the Catalogue (whereof vpon some other occasion perhaps heereafter we may speake) should be compelled to leaue their fayth. This newes made great impression in Safioyedono, and thereupon he tooke occasion to cause the Martyr­dome of those whereof I purpose now to speake to be put to execution Safioyedono when he departed from Nangasaqui vnto the Court at Suruga, sent word to Ari­madono, that it was reported in the Court that he was a Christian, and that there­fore he did not only not endeauour that his subiects should be otherwise, but rather procured that the faith of Christ should daily florish more and more in his dominions: and that doubtlesse the Xogun now at his going to [Page 111]the Court would aske him how the mat­ter stood, and that he must needs certify the truth although much against his wil, which being knowne, it seemed to him very likely that he would be sharply rebu­ked for permtting matters to be in that manner that they were. He wished him therefor as a freind to consider wel what he did, by reason he perceaued that his Estate vpon this respect was in great ha­zard and ieopardy.

8. With this message Arimadono was at his wits end and almost besides him­selfe, seeing that it seemed to him he had already done almost all he could a­gainst the Christians, and for that cause had depriued himselfe, by putting some to death and sending others into banish­ment, of the best, most faithfull and an­cient seruants of his house. And thin­king with himselfe that he should be vt­terly vndone, if Safioye did make such a Relation to the Xogun of him as he sayd he would, he publickly protested, that he had now no Christians in his house [Page 112]and that he therfore wondred very much any such reportes should be made of him. When he made this protestation he ima­gined that none would haue contradi­cted that which he had sayd, and so ther­by he should sufficiently haue complyed with Safioye. But some that thinking perhapps, that they had obligation in that occasion to manifest themselues, answered him aloud and sayd; yea, and if it please your Excellency there be māy Christians in your house and those also that are very desirous to spend their bloud for their fayth and religion: and there withall eight Gentlemen of the best note and quality in al Arima did manifest themselues for Christians.

9. Arimadono was now much more greeued and afflicted then before, and caused Safioye his letter to be shewed them, desiring them for the loue they bare vnto him, that they would accom­modate themselues vnto the tyme. They answered him with couragious resolu­tion, that in no case, and for no respect [Page 113]they could condescend to his request therein. The day following which was vpon the first of October he called them all vnto him, one by one and very ear­nestly, teares accompaning his wordes, spake vnto them in this manner. My estate and honor wholy standeth at this present in your handes for as you cannot choose but know I haue many enemies who by this meanes do seeke my vtter ouerthrowe. For the loue therefore that you beare me, I beseech you make but only some kind of shew before the Bonzo for one day, nay but for one houres space that you be no Christians, and af­terwards do euen as you please. To the rest of the Christians you shall do a great good turne in doing so, for I with this will rest satiffied and trouble no one man more, and if you do it not I shall be com­pelled to proceed with rigor against thē all. And although perhaps it be a sinne, you are not ignorant that S. Peter being an Apostle, yea the Chiefe of them all, denied Christ, and yet afterwards ob­teyned [Page 114]pardon for it: much more may you who do not deny him in your hartes nor yet for feare, but only make a shew to deny him, and that for a very little tyme, to conserue thereby a whole Pro­uince and the Christians therof in peace and quietnes.

10. With these reasons and the like, fiue of the eight did yeald themselues vnto his will, and afterwardes he gaue assault vnto the other three, reducing to their memory the many benefits they had receaued of his house and family: he told them he meant to do them more, and that it was no reason for a thing that might so easily be remedied to put in ha­zard his honor and estate. But they ans­wered him with such couragious con­stancy, grounded vpon solide and sub­stantiall reasons, that being out of hope to bring them to his becke, he went pre­sently to Nangasaqui to take his leaue of Safioye, to tell him what he had done, and take his further aduise what afterwardes to do.

[Page 115]11. The three glorious Confessors of Christ returned very ioyfully home, confessed themselues immediatly with one of the Society, and procured to pre­pare themselues for martyrdome which now it seemed they were almost assured of. And vpon the fifth day of October came the sentence from Nangasaqui, that they their wiues and Children should be burned aliue. The same day in the after­noone it was notified vnto them, and a certaine house appointed them for their prison, vnto the which they went most willingly without any officer or other person to carry or conduct them thither. The names of those that went in this māner were these, Adrian Tacafati Mondo and Ioanna his wife, Leon Fayaxida Lugu­tyemon and his wife Martha, with two children, Iames of eleauen yeares of age and Magdalen of eighteene, a very ver­tuous virgin, who with the licence of her ghostly Father and good liking of her parentes had made a vow of her virgini­ty some yeares before, Leon Taquendomi [Page 116]Canyemon, and Paul Canyemon his sonne.

12. And togeather with these did two other valorous souldiers of Christ enter into the prison to beare them com­pany in dying for their fayth, although afterwards they were put out from thence with no small griefe vnto their hartes, because their names were not in the Catalogue. Only there was wanting Monica the wife of Leon Taquendomi, with a daughter of hers of nyne yeares old. The reason of their absence was, because it was reported credibly to her that the women should not be put to death, whereupon she and her daugh­ter not without many teares had before taken their leaues of her husband and sōne, and they of them: but afterwardes Leon vnderstanding the truth, he vsed meanes to giue her notice thereof, which when she knew, presently leauing her house, her goodes, and all she had, she came with her daughter running after him, but she was stayed in the way, and caried by force vnto the house of an an­cient [Page 117]Gentleman Vncle vnto Arima­dono, who because he had brought her vp of a child, would needes saue her and her daughter from the fyer. And al­though they were both of them much afflicted therewith, and vsed many in­treaties, that they might be sent vnto the prison with the rest, yet could they not by any meanes obteine it. For which cause Monica that night leaped ouer a wall and so got out of the house to go vnto the prison, but being found by the watch, she was hindred & caried backe againe.

13. Of those fiue which yealded to the intreaty of Arimadono, as I said be­fore, foure of them falling soone after into consideration with themselues, were exceeding sory for their fault, and vsed all meanes possible to amend the same. First therefore, they sought out [...] Father of the Society with whom they [...]id confesse their sinnes; after their con­fession, they made a Catalogue of the [...]entes and goodes they had, the which [Page 118]they gaue vnto the Gouernors, saying that they from their childhood had been Christians, and how being seduced by the intreatres of their Lord, they had she­wed frailty only for one day, for the which they were exceeding sorrowfull, and did repent themselues, and so deli­uering vnto them their goodes, they went vnto the prison, and would haue entred in, but were not permitted by the Officers. Agreeing therefore among themselues they went all togeather into a house thereby, and from thence they wrote a letter to the Bonzo Banzui, in which they did protest how they were Christians, and did desire to dye for Christ, and that the frailty they had she­wed proceeded of deceipt, and that they were very sory for it. Arimadono retur­ning from Nangasaqui & hauing know­ledge of their repentance, commanded they should be set free, and that they might liue Christians. But they with wondrous griefe and sorrow not to haue obteyned their desire, causing their head [Page 119]to be al shauen, in token that they meant to forsake the world, leauing theire houses, goodes, and liuinges, did volun­tarily banish themselues, to expect some other where a better occasiō to suffer for their fayth.

14. As soone as the sentence was knowne and published that the three a­boue named with their wiues and chil­dren should be burned, there was so great a concourse of Christiās to see that spectacle from all the townes and vil­lages therabout, that all the wayes and streets were filled with men and women of all ages, sortes, and qualities: and which is worthy to be noted amongst them all, they being more then twenty thousand in number, there was not so much as one only sword or other wea­pon whatsoeuer, it being an vsual thing there for almost euery one to go with his weapons; but insteed thereof euery one had their rosary or beades in their hands to pray vpon, and nothing els; and many of them came in such hast, that they for­got [Page 120]their very meate, leauing also their houses open, and not one to keepe them or looke vnto them. Banzui the Bonzo for very feare retired himselfe into the castle, and a certaine disciple of his went in all hast to Nangasaqui, and there re­ported that the Christians were vp in rebellion, and that they had killed his Maister. Safioye was much troubled with this newes, but the Gouernors did assure him that there was none there that had any Armes, and that they did not so much as offer to make the least re­sistance in the world. In so much that it being told them, that Arimadono had co­maunded they should be driuen from thence with musket shot, there was not one that fled, or stirred, but with great silence and deuotion there they stood all that night praying on their beades, which euery one held in his handes, setting forth so many lights in euery place, that the citty of Arima seemed to be another starry firmament.

15. So great was the ioy of the holy [Page 121]prisoners and the thankes they gaue vnto Almighty God to see themselues in that estate, that they could scarce con­teine themselues through the great con­tent they felt. That night they spent all in prayer, disciplining themselues also all of them togeather. It was imagined most conuenient by some in authority, that they should be put to death secretly, and their bodies to be hidden, partly for feare some violence would be offered by the Christians, and partly because their Reliques should not be reuerenced. But the Prefectes or Stewardes of the Con­fraternities hearing thereof, came vnto them and did assure both them and al the officers there should be no disorder at all committed, and desiring them that sup­posing they would not let them be com­panions to the other in their Martyrdōe, yet at least they might accompany them vnto their death, the which was grāted, And so presently they caused to be made vpon the Sea shore, a mile or therea­boutes from the Castle, a little house [Page 122]with eight pillars of wood, putting in the midest therof and round about many boughes, and straw, and dry canes: and to the end none might come neere the said house they made a great pale round about it.

16. The day following, which was vpon the 7. of October, the Gouernors did signify vnto the designed Martyrs that, that very day the sentence should be put in execution: and ther with their ioyes were much increased, they giuing thousandes of thankes vnto Almighty God for so great a benefit. Those of the Confraternity casting themselues down before their feet, did congratulate their great happines, and desired something of them for a relique and memory: But they in al humble manner answered they feared they should not bee worthy of so great a good, intreating them to pray to God for their perseuerance: particu­lerly Iames the little child of nyne yeares old, when any came to him to congra­rulate his happy lot, that he should be [Page 123]a martyr of Christ, he would run away from them saying: I am not yet a Martyr. Me thinkes I see the crowne and do desire it much, but as yet I haue it not, and therefore it is yet to soone to giue me that honour and that name. They all of them put on their best apparel therin to go vnto their Mar­tyrdome, and ouer them they had long white garments like to surplices such as those of the Confraternity of Cochinot­zu did ordinarily vse in their solemne feastes.

17. Now all of them being ready, those of the Confraternity to accōpany them vnto the place of execution framed a procession, and such a one as the like perhapps was neuer seene before: For that in the middest of a Nation and coū ­try of Gentills and Infidells, there went more them twenty thousand Christians euery one with his beades in his hands, all desirous to be partaker of the Martyr­dome of those that then were to dy. First of all there went many of them before by six and six in a ranke: then came the [Page 124]Martyrs, the handes of the men being fast bound behind them, the womens loose. The little Iames intreated very hard that they would tye his hāds as they did the rest, and scarce could they quiet him with telling him that there was ne­uer a cord to tye them withall. They went one by one betwixt the Stewardes or Prefectes of the Confraternity, with lighed candles in their hands in signifi­cation of the light of faith in their minds and burning loue of God in their hartes, and after them a whole army of Christi­ans, singing aloud the Letanies of our Blessed Lady. A vertuous man one of those that went in the company, did offer to take vp Iames the little boy and to carry him in his armes, but he humbly refusing his courtesy, sayd: I pray you let me go on foote, for our Blessed Sauiour Iesus Christ I take it, neyther went on horsbacke nor in a litter to be crucified, and after this little labour I hope I shall haue certaine and eternall rest. These wordes moued many that heard them vnto teares, and made [Page 125]the good man take vp the holy Child by force, and so he caried him vntil he came vnto the place of Martyrdome.

18. Being come thither, whilest the Officers were busy in binding them to the pillars of wood, at the which they were to bee burned, many came to take their leaues of them, and to get some par­cells of their garmentes to keep as Re­liques: In the meane while one of the Martyrs whose name was Leon Canyemō stood vp, and spake aloud in this man­ner: We be come hither, good people, to dye in the manner you see for the honor and glory of Almighty God, and because we knowe there is no other meanes, nor way vnto saluation but only by the holy Fayth of Iesus Christ, and for it we ought not to make any recko­ninge of this present life. All you Christians that are come hither with so great feruour do knowe this well inough, onely therefore we desire you for a farewell that you perseuer in the confession of this fayth, without making any account in respect thereof of all that is in this world, no nor of your very liues. The [Page 126]rest which he speake could not be well heard.

. After they were all bound to their pillars, the Christians lifted vp aloft, for the Martyrs and all the rest to looke and meditate vpon, a very deuout picture of our Blessed Sauiour as he was bound to the pillar. Then the souldiers putting fire vnto the wood and straw, the Holy Martyrs in the middest therof withall deuotion called vpon the help and fauour of our Blessed Sauiour often­tymes, to that end naming the most holy name of Iesus, and al the Christians vpon their knees did sing the Creed, the Pater noster, Aue Maria, and other praiers vntill the Martyrs had giuen their Holy Soules into the handes of God.

. Iames the little Child when the ropes were burned with which he was bound vnto his pillar, went treading vpō the Coales towardes his holy Mother, without euer offering to go out of the fire as he might haue done. As he went he sayd three tymes aloud Iesus Maria, [Page 127]Iesus Maria, and his Mother said vnto him, looke vp my Child, looke vp into hea­uen; and so he did, and then fell downe and dyed. The Deuotion also of his holy sister the Virgin Magdalen was much noted of some, and very worthily, for when her handes were loosed, the cordes wherewith they had beene bound being burned, she tooke the hoate burning coales, & put them on her head (for it is the custome of the Iaponians when they like any thing which is giuen them, to put it on theyr heades) in token that she did esteeme them as a Gatland of flow­ers, and as pretious pearles, where­with being crowned and adorned, she desired, and meant to meet her heauen­ly spouse, whome she loued aboue all o­ther thinges, and therewithall she gaue her soule into his holy handes. Leon Canye­mon making the signe of the Crosse, gaue vp the Ghost, and all of them made happy endes, their soules being as it see­med more inflamed with the fire of the loue of God, then their bodies scorched [Page 128]with the heate of the materiall fire.

. The Christians who from the begining, as I sayd before, were al vpon their knees in prayer, seeing that the holy Martyrs were now all dead, reuerenced their holy ashes, and without regard of the officers leaped into the fire, & tooke out thereof the Blessed bodies, although therby some of them receaued no small hurt and domage by the fire. A man of worth got the handes of the holy Virgin & Martyr Magdalen, and the Christians of Conzara got her body: the other seauē were caried in Coffins to Nangasaqui, and there deliuered to the Father Pro­uincial of the Society of Iesus, and with­all possible solemnity, although not pu­blique, they were placed in their Church, the Bishop of Iapon, Don Luis Cerquyera being there present at that tyme, and a little after the body of the holy Virgin Magdalen was brought thither also, and laid with the rest. So great was the deuo­tion of the Christians, that they neyther left pillar, nor coles that they did not [Page 129]take away for Reliques of them.

23. The Lord Bishop made an au­thenticall information of al this history, according to the custome of the Church, and out of it was drawne that which is heere related. A little after vpon the 29. of October another man named Thomas was put to death for the same cause. He had beene banished eight yeares before out of the Kingdome of Fingo for the fayth of Christ, & at the present he had care of the Christians of a certaine town, and he did it with such care, diligence, and fruit, that many at his perswasion did confesse their fayth before the Iudges, and for that cause Arimadono comaunded him to be put to death, the which he endured very willingly, and calling continually vpon the Blessed name of Iesus, made an happy end.

How this last persecution of all did be­gin: and of the causes thereof. CHAP. V.

MATTERS passing in the coun­try of Arima in the manner be­fore related, there was all this while no change at all in the Citties of Meaco, Fuximi, and Ozaca, nor in the Kingdome of Canga & Noto of Bungo & Fixen, nor in Aqui a Citty of Firoxima, nor in Nangasaqui, and diuers other townes, nor in the Ilandes of Xiqui, and Cozura: The Churches there stood open vnto all, and Gods Word was freely preached therein, although they were not without some feare and care to see what that tempest which threatned som greater storme to come, would proue at length. They celebrated in the yeare 1613. the Night of our Blessed Sauiour his Natiuity in all the places afore men­tioned, with great solemnity, concourse [Page 131]and deuotion of the Christians. And v­pon the 27. of December begon in Mea­co the first Thunder-clappe and signe of the future tempestuous stormes; Itacura­dono the Gouernour of the Citty coman­ding that the names of all the Christians should be taken and written downe in a Catalogue, and the same was done in Fuximi and Ozaca: the which caused no small trouble among the Christians, especially they not knowing the cause and reason why it was so done, vntill at length there came two letters, the one from Safioye, the other from Xozamburo both of them great fauorites of the Xo­gun. The first was directed to the Father Rector of the Society of Iesus in Meaco, the second to another Christian a very friend of his, both of them dated from the Court vpon the eleauenth Moone: and the contentes were, that it had beene signified vnto the Xogun, that the Christian Religion was such, that those that did professe it, did neyther obey nor esteeme of their Maisters, Lordes, nor [Page 132]Princes, and that they did adore men put to death for Malefactors, tooke their flesh and bones for Reliques (as they termed them) and wore them at their neckes. And for proofe therof they re­lated all that had passed about those Christians which had been burnt at Ari­ma, signifying that it had so beene told vnto him. And that moreouer very ma­ny Christians did of late publiquely a­dore a man that for his rust desertes was crucified in Meace. For al which he being much offended said, that, that Religi­on which teacheth such doctrine, is doubtlesse of the Druell, and therefore could not be tolerated in Iapone. In the end they said that they were very sory to send them so bad newes, but yet could not chuse but let them vnderstand there­of.

2. This blow did grieue the Chri­stians very much, and to the end they might better vnderstand how the matter went, and procure some remedy there­of, after they had consulted amongst [Page 133]themselues, they sent vnto the Court a Brother of the Society, a man very ex­pext and intelligent, with intention that Father Rector should also go thither to that end soone after him, Safioye had notice thereof, and meeting with the Brother reprehended him exceedingly, telling him moreouer, that now there was no remedy, for that the Xogun had giuen expresse Command that not one of all those that taught the religion of Christ, whether they were strangers or borne in the Country, should remayne in all Iapone, and that therefore he should returne immediatly vnto Meaco from whence he came.

3. The truth of the matter was, that when Safioye came vnto the Court he found that many there talked very much of the 28. Martyrs that had beene there put to death in the Moneth of Au­gust last past, as also of the great con­stancy of those that in Arima chose rather to be burned aliue, then for one only houre deny their fayth: of the courage [Page 134]likewise of those Christians that went thither to see that spectacle, offering to dye with them, and how they reuerenced their Reliques. Some said it was too great a cruelty, and that it had beene inough at the most to haue banished them and consiscated their goodes: whereupon Safioye and others partly through the ha­tred they bare vnto the fayth of Christ, and principally for the excusing of their owne cruelties, did defame the Christi­ans vnto the Xogun, as disobedient, stubborne and rebellious people, that they did not feare death, but rather did desire to be put to death as Malefactors, and that they do esteeme and adore such like persons; and a brother of Safioye did giue this reason thereof, because said he, Christ whome they hold for their Lord and Sauiour did dye vpon a Crosse as a Malefactor.

4. But this proceeded from the late death of a Christian that was crucified in this manner. Seauen persons were con­demned to death in Meaca, for hauing [Page 135]bought vncoyned siluer, as it seemeth, against some law of the country to that effect. Six of them were Gentills and the seauenth was a Christian. The Gentills were beheaded, the Christian was cru­cified. Many people according to the custome of all places went to see the exe­cution, and when the Christian gaue vp the Ghost, the Christians that were present kneeled downe vpon their knees to cōmend his soule vnto God; and there­upon some of the Gentills, malicious persones, tooke occasion to giue out that they did adore him that was cruci­fied. And to excuse their cruelty towards those of the Prouince of Arima, they exagerated the matter, saying that if one only Prouince was so obstinate, that there was no remedy to make them obey neyther their Prince nor the Xogun, what would it be if the greater part of Iapone were Christians, as already they were very many in Meaco? adding withall that as long as the Fathers were permit­ted in Iapone, it was not possible there [Page 136]should be any remedy therein.

5. These and the like thinges they did paint out, and exaggerate in such manner to the Xogun and the Prince his sonne, who before were nothing well affected, but rather auerted from the Christians by reason of the false reportes of the Gentills and Heretikes; that they resolued to banish all the Fathers out of Iapone, and cruelly to persecute the Chri­stians thereof: saying, that the Fathers as being strangers and religious persons were not much to be blamed for prea­ching of their religion, seeing it was their office and profession so to do; but that euery Prince and Lord were worthy to be blamed that did permit thē to liue and preach in their Countries; & much more the Christians there, that gaue eare vnto them, and did more esteeme of the doctrine that was taught them by a few strangers, then of that with their ancestors had professed, & their Princes did imbrace and cōmand to be belieued & followed, and that therefore they did [Page 137]only banish the Fathers without doing them any other hurt, or harme, but only depriuing them of their Churches and Houses: wheras those that were free De­nizens should be secretly punished if they did not obey. And so the Catalogue was first to know how many Christiās there were in those places, & then by that to procure that they should all of them leaue their fayth: which was the selfe same manner they had vsed before with those of Yendo.

6. All possible diligence was vsed by the Christians to see if they could by any meanes make the Xogun capable of the truth of matters falsly feigned against them, and to giue him a true Informa­tion of the Catholique fayth. But the Princes of Iapone are of that nature and disposition that if once in any thing they be resolued, they scarce euer afterwards do change their mindes; neither is there almost any that will, or dare make inter­cession vnto them for another, although it be in a matter the most iust that may [Page 138]be, especially if the enemies of that per­son be in fauour with the Prince, and themselues be not to receaue some bene­fit by the busines. Whereupon it came to passe vpon the 12. of February 1614. that notwithstanding al the meanes that could be wrought, there was an expresse order made that al the Fathers in Iapone, with al those that did belonge vnto them should be sent to Nangasaqui, and there deliuered vnto their Superiors, and vnto the Gouernors of the Citty, & that their Churches, & houses should be cast down.

7. Vpon the 14 of the same moneth this order was notified vnto the Fathers of the Society of Meaco, for that there was no other Church but theirs in that Citty, and they were required to giue vp a Catalogue of the names of all the Fathers, Brethren, and Doxucos, or Se­minaristes, as also of the seruantes they had, to the end that none of them should remaine behind. But because it was very necessary that some should stay secretly there for the helpe of the Christians of [Page 139]that Citty, and of other townes and vil­lages there about, of eight Fathers they put only three in the Catalogue, and of seauen Brethren other three, and of 20. Seminaristes only six.

8. Those three Fathers and their company were banished out of Meaco vpon the 21. of February, and there was an infinite concourse of Gentills to see them (for the Christians were not per­mitted by the officers to go;) some moc­ked at them, others tooke compassion of them, considering the innocency where­with they had liued amongst them so many yeares. When they were come into Fuximi they found the Fathers of the holy Order of S. Francis that did dwell there already put in baotes ready to de­part, and there they were all deliuered to a seruant of the Gouernor of Meaco, that was appointed to carry them to Nanga­saqui. Downe the riuer they went and came to Ozaca before the breake of day, and there were ioyned vnto them others of the Society, and of S. Francis his order [Page 140]that did dwell in that Citty, as also ano­ther Father with others of the Society that were brought from the Kingdomes of Canga and Noto: so that vpon the 25. of that month there departed from Oza­ca a reasonable fleet of banished persons for the faith of Christ.

9. Before their departure Father Rector did offer vnto the Gouernors of Meaco and Ozaca a memoriall in which he answered to the false calumniations which were raysed against the Christiā fayth and Religion, desiring them they would shew it vnto the Xogun, and in­forme him of their innocenty. Both of them did read it, and sayd that which was therin conteyned stood with very great reason, and that they thought that if the Xogun did se it he would desist from persecuting the Christians. By the same order that those already mentioned, were also banished the Fathers of the Society that dwelt in Firoxima, and in the King­domes of Aqui, Bingo, Bungo, and Figen, of the country of Omura, the Ilandes of [Page 141] Xiqui, and Conzura, as also before had beene in the yeares 1612. and 1613. those of Bugen Chicugo, Chicugen, together with the Fathers of S. Augustins order of Vsu­qui, and the Fathers of S. Dominicke of the Kingdome of Fijcn. Finally in all Ia­pone there did not remaine so much as one Church which was not cast downe and destroyed, all the Religious men be­ing brought to the port of Nangasa­qui, except some few that lay hidden and went secretly disguised in diuers partes.

10. The Society had at that time in Nangasaqui foure seuerall Residences, the Colledge and Seminary all in one, the Misericordia, the Hospitall, and the howse of All-saints, and other two they had not far from thence: there were also three Couentes there, one of S. Augustine his order, another of S. Dominicke, and the third of S. Francis. There were more­ouer foure parish Churches of secular Priestes that were Iaponians borne, be­sides other lesser Chappells. The number [Page 142]of the Churches that were destroyed in all partes of Iapone, may be gathered by that which the Society alone did loose in the yeare 1612. when the persecution did but begin in Arima (although it were not vniuersall) which were foure­score and seauen Residences, Churches, and Chappells. It would be to tedious a matter to write in particuler all the mo­lestations & vexations which the Chri­stians receaued vpon this occasion, to­geather with their valour, courage, pati­ence and constancy therin, the which is nothing diminished by the frailty which some exteriourly did shew, seeing that it is no nouelty that some in all places be not so constāt in religion as they should: euen in Europe it selfe where Christian Religion most florisheth, and is of most continuance we haue to many examples thereof, yea and which is more in the very primitiue Church of Christ, there neuer wanted some, that were vncon­stant, cowardly, to too fearefull, & faint harted.

Of that which happened in Meaco and Ozaca. CHAP. VI.

MEACO is the most populous & ancient Citty of Iapone, and the ordinary Court of the Dayri, who by right is the true Lord of all those Kingdomes. It is the very well spring & fountaine of al the Idolatry of that coun­try, and hath in it many Temples and Bonzoes. Fuximi is another Citty di­stant six miles from Meaco, although it be now almost ioyned with the suburbes thereof. It was builded by Taycosama the predecessor of the Xogun that now reig­neth, who hath there a goodly great for­tresse, and it is his Garrison towne for the partes of Camy. There he hath con­tinually 6000. souldiers vnder the charge of 4. Captaines, and the Generall of them all is Oquindono who is his owne brother. Ozaca is 20. miles lower down [Page 144]the riuer towards the West, and is also a very populous Citty, hath many goodly Pallaces in it, & one of the best fortresses if not the best of all Iapone. Taycosama did build it, and his sonne Fideyor doth dwel in it to this day, Sacay is six miles more towards the South, and the Inhabitants thereof be all Merchantes and Trades­men.

2. In euery one of these Cittyes there were good store of Christians, and all of them, especially those of Meaco and O­zaca, where were the greater number, hearing of this newes did endeauour to moue themselues to feruour and deuoti­on. The two Gouernors Itacuradono and Ichinocami did desire to put as few Chri­stians into the Catalogue as might be, partly because they saw it was a mani­fest miustice that was intended towards them, and partly least they themselues should be blamed and rebuked for that there were so many. But all the Christi­ans, euen the very Children, would needes haue their names written in the [Page 145]Catalogue; for that in Meaco alone there were at that tyme more then fower thousand, whose names were taken. Some there were that were then but on­ly disposing of themselues in Catechi­zing to be Christians, and were not yet baptized, that did put in their names a­mong the rest, and more then threescore at that very tyme were baptized, not­withstanding all the troubles likely to ensew, affirming that they should hould thēselues for very happy to dy in so holy a religion: and among the rest an anci­ent woman of threescore and ten yeares old, that had very often resisted vnto Gods calling and holy inspirations giuen her to be a Christian, a very little before the departure of the Fathers was bapti­zed, to the great contentment of her selfe, and all her Christian freindes.

3. There was a little Child in Sacay who saying to his parents that he would be a Martyr with them, and they telling him, that if he could not suffer a little sparke of fire on his hand, how would he [Page 146]suffer greater tormentes, he tooke a hoat burning iron to try it in his hand if he could endure it: his parentes detayned him, but could not quiet him vntill they promised him they would carry him with them when they went to dy.

4. There was another young youth nephew to a certaine Bonzo whose Tēple and Benefice he was to haue inherited, and because he made himselfe a Christi­an, his owne Father hung him by the feet and whipped him cruelly, but for all that▪ he would neuer leaue insisting that they should put his name downe in the Catalogue of Christians, because he was he said a Christian, and so would liue and die. For which cause his Father did disinherite him, and violently thrust him out of his house, and he went ime­diatly to the Fathers of the Society, ma­king earnest suite to go away with them.

5. All this tyme there was an extra­ordinary concourse of the Christians vn­to the Churches, notwithstanding all [Page 147]the floutes and mockes, and reprehen­sions of the Gentills: much frequenting of the Sacraments and prayer, and the prayer of forty houres was almost con­tinually kept in many places: and it was the generall care of al by meanes of these holy exercises and diuers penances they did, to prepare themselues to dye. They were much grieued to depart from their spirituall Fathers & maisters, not know­ing whether they should euer see them a­gaine or no, and so great and griuous was their lamentation for this respect, that the very Gentills tooke great pitty and compassion both of them and the Fathers also, saying publikely, that the officers that hindered them, did them great wrong and iniury not to let them go in their company, seeing they did so much desire it.

6. Vpon the 16 of February Sanga­midono one of the principall Captaines and Tutor to the Prince of Yendo came to Meaco with a hundred and fifty horse­men, and many more on foote vnder [Page 148]pretence to pull downe the Churches, and destroy the Christians, although as we shal see heerafter the Xogun had ano­ther intention therein. The next day following, he commanded to cast down the Church and House of the Society, and to carry the wood thereof to the ri­uer side, making a Proclamation that all that would not deny their faith should be burned with that wood, and that e­uery one should prepare his pillar of wood whereunto to be tyed when they should be burned. Many immediatly got them pillers and set them ready at their dores, others that had no money to buy them withall, sould some of their house­hould stuffe, because when the tyme came they would not be without them.

7. And they in this manner expe­cting the happy day of Martyrdome, the foresayd wood was commanded to be burned publikely, togeather with the wood of two other Chappells, and of the Churches of Ozaca, Fuximi, & Sacay to the great griefe and affliction of all [Page 149]the Christians, and thereby they came to vnderstand, that all that had beene done was only to terrify and put them into a feare. For Sangamidono and the Gouernors of Meaco & Ozaca seing their inuincible courage, determined first of all to assault them by meanes of their freindes, neighbors and kinred, and if that did not preuaile, then to disgrace some of them publikely, and to blot out of the Catalogue the names of others eyther by force, or by deceipt, to comply in that manner with the Xogun; thin­king to giue him notice ōly of those that were in their iudgments most rebellious and obstinate.

8. Presently hereupon the neigh­bors, freinds, and kinsfolkes of the Chri­stians begone to enter in troupes into their houses, some breaking downe and tearing in peeces the pictures of our Sauiour and his Saintes, some taking a­way their beades and Agnus Deis, and all other signes of Christianity they found: others partly with threates, partly with [Page 150]intreaties and importunities, insisting that at the least they would consent that their names might be blotted out of the Catalogue. This Combat did endure a good while and diuers were the euentes thereof. Few were ouercome: a great number eyther by force or by decept had their names blotted out of the Cata­logue: and the most constant were mi­serably vexed and afflicted.

9. There was in Meaco a certaine street called the street of the Christians, because al that dwelt therein (except one only family) were so, with these they v­sed extraordinary diligence to make them leaue their fayth, and because they could not preuaile with them, they bani­shed two families as heades of all the rest, and then in the sight of their husbands and fathers they put 27. persons, wo­men and Children, into certaine sackes of straw into the which they vse to put their rice, and tying them with cordes round about from top to toe, they cast them one vpon another, as though they [Page 151]had beene sackes of corne, and after­wardes, because they should not be smo­thered, they laid them in the streets vpon the ground, leauing them so for all men to behold a whole day and a night, in exceeding cold weather and snow, with men to keep them, who continually did importune them that they would yeald at least in something or other. But for all this, and all they could do, they could not ouercome them. Yea other children there were that wept and cried very seriously, because they were not put and tyed in sackes as their mothers and their sisters were; and to quiet them there was no other way but to put them in, where withall the Gentills did re­maine astonished.

10. The day following the Iudges did returne, and affirming that the hus­bandes of those women were not men, seeing they were not moued with the disgrace and punishment of their wiues and children, they commanded they women to be loosed, and the men to be [Page 152]tyed in the sackes, and put to the same torment that their wiues were put vnto the day before, threatning them that if they did not deny their faith they would cause them to be carried in that manner vpon a staffe through all the streetes of the citty, to their publique shame igno­miny and disgrace. But by the grace of God they made small reckoning of their threates. Then came there thither a great troupe of Gentills, who first, giuing them many reproachfull wordes and speaches, did afterwardes intreat the Iudges that they would deliuer thē into their custody, & that they in their houses would giue thē such counsaile, as should be conuenient for them. And so it was a­greed, because indeed they were loath to fill the prisons full of Christians; whose wordes in all this tyme were nothing but protestations, that they would so remayne (by the assistance of the holy Chost) vntill their dying day.

11. Neere vnto the Church of Meaco there liued in a house all together very [Page 153]recollectedly diuers Gentlewomen that had made vowes of Chastity in the com­pany of a noble Lady called Iulia, sister vnto Don Iohn Naytodono, of whome shortly we shall make mention. This Lady remayning widow after the death of her husband who was a principall Lord of the Kingdome of Tamba, left the world being yet a Gentile to be a Bi­cuni, which is a kind of religious life a­mong the Gentills, and so she remained for the space of fourteene yeares, liuing in great pouerty and penance, spending her time in doing many heathenish rites and ceremonies, for the which she was greatly esteemed of many of the most noble Ladies of all the Land, and of all of that sect which she professed, although the longer she liued in that fashion the lesse quietnes she found in her Consci­ence. It pleased Almighty God to open her eyes as another Lydia in the actes of the Apostles by hearing the sermons of the Catechisme which were preached by a Brother of the Society who was a Ia­penian [Page 154]borne: and allthough her ancient custome and the speach of the world weighed very much, and were great im­pediments to hinder her conuersion, yet the grace and calling of Almighty God being more potent and powerful, within a short tyme she came to see the error of the Iaponian Sects wherein she had beene very conuersant, & to know the truth of our holy Christian and Catholike Reli­gion, and was baptized by F. Organ­tino of the Society of Iesus in the yeare 1596. after which diuers persecutions were raised against her by the Bonzos for leauing of their sect; and because she had burned certaine Idolls which they estee­med very much, they procured the Xogū to made enquiry after her, to punish her therefore; and vpon that occasion she was forced to liue secretly diuers yeares. She gaue herselfe wholy to deuotion and became thereby to be so good a Christiā and so spirituall, that she together with her company did exceeding much good among the Gentills, teaching the Chri­stian [Page 155]Religion to diuers Ladies & Gen­tlewomen whome they visited, to whom no man could possibly haue any entrance or accesse, and by her meanes many soules were deliuered from the Diuells power, and her howse was as it were a place of refuge for the Christian wo­men, such was her vertue, such her wis­dome, such the good example she gaue to all.

12. The Iudges togeather with the Gouernors Nephews were fiue daies in endeauouring to make these good Gentlewomen leaue fayth, sometymes by faire means somtymes by foule; and finally for a conclusion they tould them that hauing vnderstood that the Chri­stians did desire to dye for their religi­on, they were resolued not to fullfill their desires therein, but otherwise to afflict them by all meanes possible, and afterwardes cause then to be carried naked through the streetes of Meaco to their publike shame, and then to banish them into diuers partes, so that they [Page 156]should neuer see one another more, and to such places where they could not liue as Christians, & that all this they might easily remedy with dissembling a little exteriourly, and consenting that their names might be blotted out of the Cata­logue. They answered they would not, and that if they did blot out their names by force, they would publikely pro­clayme that they were Christians.

13. The Iudges went away, and the good Gentlewomen afterwardes did expect euery moment when the offi­cers would come: at length there came a whole troup of them, and the holy women went out to meete with them, each carrying a sacke in her hand, into which presently the officers did thrust them, and bynd them so hard that they could neyther moue hand nor foote, and then they tyed them to staues and so car­ried them vpon their shoulders through the streets accompanied with many ar­med men. The people came all out of their houses to see them, some mocking [Page 157]at them and abusing them, others admi­ring at their constancy. They put them in a publike place without the Citty, where they vse to execute Iustice vpon malefactors, and their they remayned all that day and the next, exposed to the could and snowy weather. Great aboun­dance of people went thither to see them, and among the rest a certaine Bonzo, who comming ful of pride and presump­tion said vnto them, that they were igno­rant women, that they should rely vpon him who was a learned man, and that he would take vpon him their saluation: they laughing at his folly gaue him no o­ther answere, that being sufficiēt to con­found his proud presumption. Certaine Gentills did procure to deliuer one of them, and by force did carry her from thence vnto her Fathers house, but she went all the way crying out aloud, I am a Christian, I am a Christiā, and when they let her go she tooke vp the sacke and the ropes wherewith she had beene tyed in her handes, and neuer ceased (running [Page 158]through more then ten streetes, till she came againe to the place where her com­panions were, and there she made her selfe to be bound againe as they were, to both her owne and their great ioy, con­fort & content. The next day the Iudges sent word to loose and let them go, but they vnderstanding that it was a deuise thereby to giue out to the world that they had now yealded, they said, We are Chri­stians, and will not go from hence, vnlesse you go proclaiming that we wil not leaue our holy fayth and Religion, and if you will not do so, let vs remaine heere vntill we dy. As they required so was it done, for they tooke, and tyed them, and carried them backe againe through the same streetes they brought them, proclayming that they still remayned Christians, and them­selues likewise did proclaime the same saying all the way, we are Christians, we are Christians. They brought them to a house of a certaine Christian, and there they left them giuing them backe againe their beades, and Agnus Deis.

[Page 159]14. Others were in other streetes likewise put into sackes, and among the rest one that was named Benet shewed particuler feruour in that action: for being put into a sacke within his owne house, & so tyed that he could not moue, he cried out vnto them, that they should put him in the street for all to see him so, and at length he obteyned his request, but it was in such sort that his face was couered: he was much greeued thereat, for his desire was to be mocked and re­proached for Christs cause: and because they would not discouer him, hauing oftentimes intreated them, he himselfe with his head and teeth by force made meanes to discouer his face, which when the officers perceaued they carried him in againe, & put him into a strong prison of wood, so straite that they could scarce put any meate in to hin. There he re­mained vntill he was banished. This tor­ment of tying in the sackes was so great, that most of them, or all did fall sicke therof.

[Page 160]15. In Ozaca was the same affliction and persecution as in Meaco, and the constancy of the Christians there no lesse then in the other place. Those that went abroad about any busines left at home in writing how they were Christians, & that if there were any torments to be in­flicted for being so, they would returne presently to suffer them. Others that were abroad when the newes was told them of the persecution, left presently their businesse for the same end. Some young youthes were most cruelly whip­ped by their parentes for being Christi­ans, and shut vp without any meate at all for a long tyme. Then arose a report that vpon a certaine day, at such an houre, the Christians should be put to death, in such a market place. Whereu­pon diuers of them did begin to giue all that they had vnto the poore: and vpon the day appointed before the hour came, there were more then three hundred come and expected in the place, and ma­ny more there would haue beene, had [Page 161]they not beene then by force deteyned by their freindes and kinsfolkes. Fifty and eight were put in sacks in the man­ner afore rehearsed & so carried through the streetes, vnto a great bridge vpon the riuer, where they were left fast boūd and diuers persons appointed to keepe them; the rest were beaten away with cudgells, yet as they went, they did not cease to make publike profession of their fayth, saying, We are Christians.

16. Amongst those that were put in sackes there were some Gentlemen of good worth who had thrust themselues into the thronge among the common people, because they would not be fa­uoured nor exempted: and a Nephew of the chiefe Lord of the Kingdome of Aua, whose name was Iohn Xirey mon and his wife Magdalen no lesse noble then he, she being then very great with child & ha [...]ing been banished a yeare and a halfe before thither for then fayth, were both of them there also in the market place a­mong the other Christians.

[Page 162]17. That very night certaine Gen­tills came and asked that those that were put in sackes might be giuen vnto them, and that they would be their suerties, but the Christians refused their courtesy, because it might be thereupon suspected that they had yealded to something that they ought not to haue done: at length they let go the ordinary people and put 24. of the better sort into diuers pri­sons.

18. In a towne neere vnto Ozaca the Gentills did take a Christian, and be­cause he would not deny his fayth, they first pulled of all his clothes, bound him to a piller, and for two dayes together they burned him by little and little with dry reedes and straw (the which they vse insteed of torches) so that he could not dy of it, because they would not do him the fauour to make him dye for Christ as he desired: and being not able to ouercome him with all they could do to him, they banished him together with other of his kinred that were Christians.

[Page 163]19. The fury of this persecution did endure for ten daies space, and at the end thereof, there came from the Court letters in which the Xogun did declare Sangamidono for a Traytor, and coman­ded that he should imediatly be banished into the Kingdome of Omi, and that he spared his life in regard he had beene his Captayne so long tyme. And this was the reward of all his malice against the Christians. And it was afterwards pro­ued, that, that very day in which he pul­led downe the Churches, that very day was his Castle of Ondauara seized on & all his landes and liuinges which were very great, confiscated. The Gentills themselues some of them did note how soone he was punished for his cruelty.

. For conclusion of this Chapter I thinke it will not be amisse, to relate a witty and pleasant prognostication which as they say was made in Meaco at this tyme, by a Gentill, one of their Southsayers. For he casting a figure v­pon this manner of proceeding, neuer [Page 164]seene before of putting the Christians into sackes, said these words: The sackes be of Rice, & Rice is a seed that multiplyeth very much: asigne, that though they presse the Christian neuer so much, they will great­ly multiply. The Gentills made a lest at it: but some Christians thought that perhaps there was a greater mystery therin then was imagined.

Of some in Meaco, Ozaca, and Fuximi that were banished for Christian religi­on, and others imprisoned. CHAP. VII.

THE Christians of Meaco and Ozaca remayned prisoners, a mo­neth. But how great their valour courage and deuption was therein may well be gathered out of a letter which one of them wrote vnto a Father of the Society in this forme: Vpon the eight day of this Moone they brought me vnto this pri­son, with my wife and three Children: I beseech you remember me in your holy Sa­crifices, [Page 165]and obteyne for me by your prayers of Almighty God, perseuerance. We are not vnmindful of those good consideratiōs which you taught vs: and although we be miserable sinners, yet we do our endeauour euery day to communicate spiritually, remembring our selues of the holy Sacrifice of the Masse. We do also giue thankes dayly vnto Almighty God for his exceeding benefitts. We feare no persecution, nor esteeme our liues in any thing at all; and this strength which we find and feele within our selue, we acknowledge it for Gods fauour, and the fruit of your care in teaching vs, and we giue you than [...]kes for all. I vnderstand that all our companions stand very stedfast in their fayth, of the which we are exceeding glad: we are not forgetfull of them neyther day nor night. And so once more desiring you would comend vs to Al­mighty God, and giue vs your, blessing, I end.

2. After this came the Xoguns sen­tence in which he comanded that all the prisoners with their wiues and Children should be banished to Taugaru, which is [Page 166]at the end of al Iapone, a very cold Coun­trey, ouer against Tartaria, and scarce inhabited, and that those Gentle­women which liued all together in one house in Meaco, should be sent with o­ther seauen or eight to Nangasaqui to be banished from thence out of Iapone, and that those whose names were blotted out of the Catalogue should be compelled to follow some of the Sectes of Iapone. There were ioyned together from Meaco and Ozaca vpon the 13. of Aprill three­score and thirteene, who were deliuered vnto two Captaines to be carried into banishment: but they seeing them to be so many, and that some of them were knowne to be worthy and noble Cap­taines, were afraid to take the charge of them so long away: and therefore they intreated Itacuradono, that eyther he would comand irons and fetters to be put vpon them, or els some marke with fire to be made in their for heades wher­by they might be knowne, and taken a­gaine in case they fled away from them. [Page 167] Itacuradono laughing at them, said: It seemes you do not know them, nor the willingnes & contentment with which they go into banishment. I should be ve­ry glad I could deteyn thē for the com­passion I haue of them. Goe with securi­ty, for those that goe in the manner that they do, will not run away I warrant you. Take my word, for I knowe them very well.

3. It so happened, that the Offi­cers bringing threescore and thirteene horses for them to ride vpon vnto a place where they were to take shipping, one horse was ouerplus by reason that a little boy that was one of the forsaid number being hidden by his kinsfolkes, was wanting: and the Officers reflecting vpon it and saying that one of them was wanting, a young youth that was come thither to take his leaue of some of those that were to go into banishment, hearing them, stept out and said; Here I am, take no care there is none wanting, and saying so, he leaped vpon the spare horse, and [Page 168]with great content went along with the rest into banishment.

4. They went all in a row one after another, most of them very richly appa­relled, and exceedingly content. Where­at many of the Gentills wondred not a little, seeing that in their conceipt they had reason rather to shew griefe then any contentment at all in that occasi­on. Diuers Christians accompanied them to Otzu, with teares and a kind of holy enuy, emulating their happines in suffering that which they did for Christ. And they all that way went aminating those that were to returne and remaine there behind, not to shew any weakenes, frailty or cowardize in Gods cause, nor to feare neyther losse of goodes nor life, seeing that all in comparison of euer­lasting life is but of small, or of no ac­count.

5. The Fathers of the Society that liued at that tyme secretly and disguised in Meaco, the better thereby to help the Christians, did very much desire to haue [Page 169]accōpanied these their Ghostly children, but it being both necessary for the grea­ter good of others not to discouer them­selues, and daungerous to do it, they therfore sent a good Christian, a Iaponi­an borne, vnto them in their names, a man of much vertue and great confi­dence to help and animate them in their iorney, who willingly with all his hart did vndertake that care, being indeed himself desirous to dye with them. They stayed in the port vntill the middest of May, expecting wind to sayle the Nor­thern Seas. Thither in that tyme many Christians went to visit them, and by a letter which one of them wrote vnto a Father of the Society of Ozaca may be gathered the manner of their going, and how they did behaue themselues: thus he wrote.

6. Vpon the 22. of the third Moone (which was vpon the 30. of Aprill) I went to visit the banished persons which then were in Tzurunga: & I remayned so edified by them, that I do assure you I felt in my­selfe [Page 170]extraordinary shame and confusion, ac­companied together with deuotion. All of them both men and women had caused the hayre of their heads to be shauen of: euery day three seuerall tymes they made their prayer altogeather, and at euery tyme they spent an houre therein: they had so distributed matters among themselues, that euery one did some office or other to help and serue the rest. When they came to Tzurunga, they were all put in a great warehouse, the dores fast locked vpon them, and there they passed all that night vpon the cold bare ground: and exceeding glad they were that therein they did in some manner imitate the martyrs, of whose afflictions and torments they did dis­course amongst themselues. The night fol­lowing they had giuen them two matts to lye and sleep vpon: their meate whilest they remayned there, was a little rice with pottage made of certaine hearbes, that were (God knowes) of an vnpleasant tast. The Captaines that conducted them said once vnto them: Because you were many and most of you skill­full in matters of armes, we made some diffi­culty [Page 171]at the first to vndertake your conductiō, but now seeing your manner of proceeding, we see we had no reason at all to feare. And verily with this resolution you haue shewed in choosing rather to be banished then leaue your fayth, you haue giuen an euident testimony that it is the truth, and the right way vnto saluation: and if you had not done so, you had put a great blot vpon your religion, and giuen testimony that all which it teacheth were false and vntrue: and doubtlesse if the prohibition of the Prince were not so strict as it is, we would he are the sermons of so good and holy a doctrine. This and much more I might write vnto you, of that which the Cap­taines sayd, moued with their good example. Hitherto the letter.

7. They departed afterwards from that port, and ariued safey at the place whereunto they were banished, & there as was after signified, they were well receaued and also holpen by the Prince thereof. The Gentlewomen whereof I spake before, together with others were sent in banishment to Nangasaqui, where [Page 172]they were releeued by the charity of the Confraternities, especially by that of the Misericordia. Some also were banished at this tyme from Fuximi. There was also one Peter a were graue man and an an­ciēt souldier much respected by Oquindo­no the Xoguns Brother, who had endea­uored much to make him leaue his fayth, and not obteyning it, he sent him word that it was the Xoguns pleasure, that ther should not remayne one Christian in all Iapone; that the Fathers were now bani­shed and the Churches destroied; & that he could do no lesse but banish him if he did not leaue to be a Christian: to which he answered: I did not make my selfe a Christian because there be Fathers or Chri­stians in Iapone, but because I knewe there was no other way to saue my soule. I am very sorry that they are banished, and that the Churches be destroyed: but yet I knowe that he that brought the from the furthest partes of the world hither, can more easily bring thē againe from Macan & Iuson which is nee­rer. The Xogun can do no more but put [Page 173]them out of his Country for his owne tyme: and if he will banish me also, I shall find God I am sure wheresoeuer I go, for he is I knowe in all places wheresoeuer. And for conclu­sion he desired him not to speake any more vnto him about that busines, but eyther banish him, or command him to be put to death: and so both he and other soldiers of worth that gaue like answers were banished with their families, their goodes, and liuings being all consis­cated.

8. Amongst the Cittizens of Fuximi was most persecuted one Marke Mango­bioye a man of good account and much esteemed of the Gouernors, and other of the Xoguns fauorites; they vsed extra­ordinary diligence to make him relent, but not being possible they banished him withall his family vnto Nangasaqui. He told them he did accept of it, but yet that was no banishment seeing they sent him thither where the Fathers were. Some frends of his that were Gentils did secretly entreate the Gouernors that they [Page 174]they would dissemble with him for a while, & that they would be his suerties that he should conforme himselfe. The Gouernors were very wel cōtent withal, but he hauing notice thereof went vnto them saying, That he was a Christian, and that he would not leaue to be so for all the world, and that therefore they might resolue eyther to kill him, or banishe him as they pleased.

9. They were much griued therat but there being no other remedy they sent him to Nangasaqui, doing him the fauour not to confiscate his goodes. Scarse was he arriued there, it being 200. leagues from whence he went, but there came letters vnto him from Meaco that Marina his wife & her litle daughter should presently returne to Fuximi, but not signifiyng wherefore, nor for what cause it was. They were all much trou­bled therewith, and very loth to part one from the other, but yet for all that they returned according to the commaund both of them with great resolution first [Page 175]cutting off their haire. The Gouernors did intend eyther by threats or flatteries to make Marina yeald at least a little, & then by her meanes winne her husband to their will, but she answered very con­stantly, that although they should kill her, or make her a slaue to be a drudge al the daies of her life in a kitchen, she would not change her minde. The Gouernors with this so vnexpected answere remained as it were astonished, for they thought infallibly that she would easily yeald, seeing her selfe alone, without her husband, and forsaken of her friendes, and thereupon they let her go: and she and her daughter returned both very ioyful to Nangasaqui hauing now made three iorneyes each of them 200. leagues a peece.

10. In Meaco the officers had blot­ted out the names of diuers Christians in the Catalogue, of some by force, of others by fraudulent, and deceiptfull meanes, the parties themselues some of them openly repugning thereunto; o­thers being content to winke thereat, [Page 176]but hauing afterwards great scruple of Conscience, they went vnto two publi­que Officers, called Choday, protesting vnto them that they were, and are still Christians, and that it was contrary to their willes that their names were put out of the Catalogue, leauing with them in writing their names and the streetes wherein they dwelt. One of the Choday dissembled the matter with them, and bad them, if they were Christians, they should be wary for feare of the Xogun. The other was more rigorous, & caused thereupon Peter Chobieye, Gyroyemon, Ri­yem [...]n, and others to the number of 13. to be put in prison Peter and his mother were banished to Tz [...]gara for their fayth; the rest after many assaults were carried togeather with their wiues and children before the Gouerner, where a principal person stepping forth and asking them why they naming once left their fayth, did not performe their wordes and keep their promise, but returned againe to professe that which once they had for­saken: [Page 177] This is the cause (sayd they) why we come hither to let you and all the world knowe, that we neuer left to be Christians, and that for our religion we are ready to suf­fer torments, yea and death it selfe. There­upon they laid hold on them al, & bound them with such cruelty that their hands, their neekes, and armes did swell excee­dingly: and Itacuradono, fearing that all the Christians would do the same that they had done, did reuyle them bitterly and told them, that if they did not obey he would command that the men should be carried about the streetes to publique shame, and the women to the stewes: and they all answering that they would neuer obey in that matter, presently they tooke the women and carried them to the foresaid place, and the men through the principall streetes with a great and strange tumultuous noyse, and vpon a little bord, in a paper, their sentence writ­ten thus: For being Christians hauing once left their fayth; the which was false. But so they left them tyed all that day in a [Page 178]certaine little market place for all to laugh and mocke at them, and within few houres after Iohn Yos [...]yemon & Iames Mangaxichi were taken and carried in the same manner.

11. Three of the Seminary of the Fathers of the Society went to them ime­diatly to animate & encourage them, & another went to the street called the Christians street, to warne all to make the prayer of Forty Houres to God for their perseuerance. That night they were carried backe againe to prison, and there they lay with irons at their neckes. The next day they were carried to the bridge of their street, there to be tyed to the postes of it, and because the officers should vse no mercy towardes them, the Iudge said vnto them: Looke that you do as I comand you, for the Gouernour is excee­ding angry that you tyed them so gently this last night, that two or three of them hath not the skinne rubbed of from their neckes with the ropts. Tye them hard inough, and if they dye of it, it makes no matter, I will beare [Page 179]you harmelesse. With this the officers vsed them most cruelly, and tyed them vp so high that they did scarce touch the gro­und with the tipps of their toes, byn­ding moreouer their neckes so strait that they were almost strangled. Three dayes they vsed them in this fashion, the Gen­tills and the Bonzos comming thither continually to perswade them to accom­modate themselues vnto the tyme: but they little regarding their perswasions said vnto them: Looke vpon vs, and vn­derstand that to suffer that which we do willingly, and with the ioy you see is a suffi­cient signe, that in our religiō there is meanes of saluation. After they had done all this with them, they carried them backe againe to prison, in which from Iuly of the yeare 1614. vntil March 1615. when this Relation was written they did re­mayne suffering with great constancy in their fayth, & ioy in their afflictions.

12. The valour of their wiues and daughters in that infamous place where­to they were sent, was in my mind wor­thy [Page 180]eternall memory, for to the end that no man that looked vpon them should lust after or desire them, many of them did disfigure their owne faces, making them all on a gore blood, with little woundes they made in them. For which cause their handes were after tyed; but the Christians vsed a good de­uise to get them out of that place to be kept in the house of an honest Christian, where they did hitherto remayne firme in fayth and constant in their good pur­poses. With these and the like examples those Christians that had shewed some weaknes before, were moued to do pennance for their fraylty and incon­stancy, and afterwardes to be more con­stant & couragious, as in particuler it shal appeare of one Paul Fioxayemō, of whose Martirdome we shall make mention in the 14. Chapter of the second part of this relation.

Of the banishmēt of Don Iusto Tacayama and of other Gentlemen of Focoru. & of the Christians of Firoxima. CHAP. VIII.

SOME fiue or six dayes iourney Northward from Meaco, doe stand the Kingdomes of Canga, Noto, and Yetehu, the prince whereof Figeuaono was very much affected to the Chistian re­ligion, and vsed the Fathers with great respect and curtesy.

2. He had in his Kingdome diuers noble Christians Captaines and in parti­culer Don Iusto Tacayama Minaminobo, whose memory is famous in the histories of the Society of Iesus of the East Indies and Iapone, and Nayto Don Iohn Toruan who was Lord of almost al the King­dome of Tamha: and Nayto Don Thomas Vacmodono his sonne, and Oquinada Tho­mas Quicuan a principall Gentleman of Bigen. Don Iusto had alwaies with him [Page 182]some Father of the Society, and a Bro­ther, and others of the Seminary that was in the Citty of Canazoua.

3. When the newes of the persecu­tion came first into those partes, Don Iu­sto did determine to keepe the Father secretly, to the end he might help the Christians there in case they came to dye for their fayth, as all did hope and desire they should. But presently there came a comand from the Xogun, that the Father and those that were with him should be carried by officers vnto Nangasaqui, and so it was of necessity put in execution: but before his departure so great was the concourse of the Christians to con­fesse themselues, to receaue the Blessed Sacrament, and to take their leaues of him, that the Church was scarce euer empty eyther day or night. Three dayes after his departure together with the rest of his company, Figendono did by order from the Xogun comand (though much against his will) that Don Iusto, Don Iohn and Don Thomas with their Wiues, Chil­dren [Page 183]and Grandchildren should be cari­ed to Meaco, and deliuered to Itacuradono, and that all their seruantes should be ba­nished if they did not leaue to be Chri­stians. Great was the assault that was giuen them there to accommodate them­selues vnto the tyme, least otherwise they should vndoe themselues, and vtter­ly ruinate their Families, which were of so great name, fame, and nobility. But they as men experienced in such like Combats, hauing lost before at other tymes, and ventured for their fayth, more then they could do now, were no­thing moued therwith: saying that to honest men, and such as know what it is to be Christians, no man ought to men­tion any such matter, no not in way of iest or merriment.

4. One only day was giuen them to prepare themselues towards their iour­ney, and so leauing their landes, liuings, wealth, weapons, howses and estates, without any more then their only appa­rell on their backes, and some thinges [Page 184]necessary for the way, they tooke their iorney to Canozaua vpon the 15. day of February. So Don Iusto like another A­braham left his Country, togeather with his wife Iusta and fiue Grandchildren, (the eldest whereof was 16. yeares old and the yongest 8.) and his daughter who was married vnto the sonne and heire of the Gouernour of those three kingdomes, a man worth forty thousand ducats by the yeare. This Lady for di­uers reasons, and principally because she desired to dy in this occasion with her Father, went with him, her husband being very willing therewith. He was also a Christian, and desired much to haue accompanied his Father-in-law, but for iust occasions he would not per­mit him. And so hauing made a generall confession of all his life with a Father of the Society before his departure, he remained there expecting what would be the euent of these troubles, with in­tentiō if God gaue him life to send after for his wife: and both of them to dy to­geather [Page 185]for the faith of Christ.

5. When they went out of the Citty the Gentills did feare there would haue beene made some vprore, by reason Don Iusto had so many seruantes, freindes, and wellwillers there, and that all the world saw euidētly the manifest wrong and iniustice that was done to him, and the rest, and therefore they did arme themselues to preuent whatsoeuer might happen. But he sent them word, they needed not to feare, saying: That now he was not to fight with weapons as at other tymes they had seene him do, but with pati­ence and humility, as the Law of God doth teach. Many people did accompany them a little on their way, some weeping to see such men that were a little before so rich and so esteemed in the Kingdome, to go now out of it in banishment, in pouer­ty and with officers to guard, them, not hauing done the least offence or com­mitted any fault at all. Others admyring to see such courage and constancy in them, sayd: Doubtlesse the Christian religion [Page 186]must needes be very good, seeing that men of so good Iudgment & vnderstanding as these be, so wise, noble and valiant do for it so little esteeme, and so lightly regard their liues, & make so smal account of their goods, honors & estates.

6. At the end of the first daies iorney it was told them, that some were com­ming towards them with order to put them all to death, the which when they heard, with great ioy and gladnes they al setled themselues to their prayers, with­out making the least signe of sadnes, or shew of resistance in the world: but ra­ther when afterwards they vnderstood it was a false all-arme, they were very sorry, and grieued that it proued not so as it was reported.

7. After ten daies iourney they arri­ued at Sacamoto, three leagues from Meaco, hauing endured much misery in the way passing ouer many high hills & craggy mountaines full of snow, which they could not go ouer but on foot: and Don Iusto being so old as he was, & sicke [Page 187]withall, was yet still the first, ammating so much the rest that euen the children and yong damsells which neuer before knew what hardnes meant, went with as great contentement ouer those moun­taines, dabling in the wet, and trampling in the snow, as if they had beene wal­king in stately Pallaces, and pleasant galleries.

8. Itacuradono vnderstood of their comming, and fearing that if they should come into the Citty, the Christians thereof would bee to much ēcouraged, he wrote vnto the two Captaines that garded them that they should stay in Sa­camoto vntill they had further order frō the Xogun. It seemed vnto Don Iusto that their sentēce would be one of these three thinges: eyther that they should be put to death there, or els carried to Yendo & Suruga, and there made an end of with torments and disgrace, or finally bani­shed vnto diuers Kingdomes, that so being separated one from the other, they would assault them euery one by them­selues [Page 188]to make them leaue their fayth, telling them that the rest had conformed themselues and condescended to their will. And this last he feared most of all by reason of the children and women that were among them, least they therby might be circumuented, & for that cause he did preuent them with instructions, bidding them they should not giue any credit to such like false reportes: and wishing thē also that thought they should heare that their owne parentes, and all other Christians had denyed their fayth, they should remanyne yet constant and perseuerant, seeing that, that was the only and secure way to saluation.

9. At the end of thirty dayes, there came a sentence from the Xogun, that the men should be banished to Nangasaqui, and that the women if they would might remaine in Meaco, but that they should not carry any seruantes at all with them. The women would not part from the men, but went with them; and in the iourney, which did endure 20. dayes, [Page 189]for want of seruantes, and vpon other occasions, they passed much misery and incomodity, yet at length they ariued all at Nangasaqui, and were there very well receaued.

10. There were besides these diuers other principall Gentlemen banished frō Canozaua, and sent to Tzugarum, and in particuler Thomas Quiucan with his three sonnes who were men growne and also of good estates. This Thomas was one of the principall Captaines of the prince of Bigen, and of two other Kingdomes. He had beene of the sect of Toequexus, and so obstinate therein, that although his sonns and freinds were most of them Christians, yet was it not possible to make him leaue his Sect, vntill it pleased Almighty God to open his eyes in the yeare 1600. by meanes of a Father of the Society. But afterwards he became so feruorous and deuout a Christian, that he was an example to them all. He had a certaine faire Grange wherto he often retired to recollect himselfe, to giue him­selfe [Page 190]to prayer, to read good bookes, and do diuers kind of pennances. Figendono did esteeme of him so-much that he made him one of the foure Iudges of all his Estate, and for this cause greater were the assaultes that were giuen vnto him, and his Sonnes: but they defended them­selues so manfully, that they with three other Gentlemen rather chose to loose their goodes, rentes, and reuenues, and to be banished out of their naturall soyle, then to yeald in any the least thing a­gainst their fayth.

11. In the same Citty there was a chiese Noble man, who hauing diuers seruantes that were Christians, did vse many perswasions to one of them that he would leaue it. But he answered: If it please your Lordship, I am so conuinced with the force of the truth of our religion, that it is impossible for me to leaue it: ney­ther in being of it do I you any iniury at all, but rather thereby an bound and obliged to serue you with more sidelity. His Lord was so offended with this answere that he [Page 191]stroke him with his dagger, and woun­ded him, and meant to haue killed him with another blow, and had done so, had not some there held his hand, and o­thers taken away the valerous Cham­pion of Christ, who there vpon his knees stayed expecting and desiring it.

12. In the Citty of Firoxima mat­ters were carried after a calmer sort, by reason that Fucuxima Tayudono Lord thereof, and of the Kingdomes of Aqui and Bingo was a freind vnto the Christi­ans, and fauored the Fathers of the So­ciety very much, not only giuing them ample licence to make Christians in his Country, but also (being a Gentill him­self) gaue them a house and place where­in to dwell, and part also of their main­tenance: and so by that meanes there were many worthy Christians in his Countryes. But letting passe the fruit which those of the Society did in those and other neighbour Countries at that tyme. I will now only speake of that [Page 190] [...] [Page 191] [...] [Page 192]which passed there in the tyme of this persecution.

13. In the beginning of February of the yeare 1614. Tayudono. being at the Court of Yendo, he wrote a very curte­ous letter vnto the Father that was supe­riour at Firoxima, saying that he was very sory for their banishment, but now it could not be remedied being so ordeined by the Xogun, & that he would be mind­full of them. He also wrote vnto his Go­uernors that they should send the Fathers withall courtesy to Nangasaqui; and that as touching the Christians they should not medle with any but of the common sort, and with those only for comple­ment and fashion sake. The Gentills there when they heard first the newes of the Fathers departure were very sory for it, and came vnto thē to signify how much it grieued them, for indeed they all did loue and esteeme them very much: but therebeing no remedy, one of the Fathers with others of their house remayned there secretly, and the rest departed to [Page 193] Nangasaqui. The Gouernors tooke from the Christians their beades, pictures and Agnus Dei, and put some of them into sackes as those of Meaco had beene, and afterwardes making relation to Tayudono of what they had done, and carring vnto him some of the Christians beades, he said that they had done to much, & com­manded the beades, Agnus Dei, and other thinges to be kept with reuerence as holy thinges.

13. This Tayudono is one of the Princes of most Fame in all Iapone, a no­table warriour and a man of great resolu­tion and courage in his businesses: and because he had emulatours in the Court, he wrote vnto foure of his Captaines that to giue contentment to the Xogun, he desired them they would leaue their religion, and that therein they should do him great seruice. They answered, that they desired much to dye in his seruice, and that they were very sorry that in that mat­ter which he demanded they could not giue him contentment. For that setting a side that [Page 194]which was the principall (to wit their fayth to God, their Religion and Saluation) euen in morall honesty and worldly honour, being so knowne for Christians as they were, they could not now pull backe their feet, but that it would be a base and dishonorable thinge, and a signe of a false hart & cowardly mind, ney­ther would any men of worth, if they should goe from their fayth, euer afterward put any trust or confidence in them. That which they could and would do, was to be carefull whilest they remayned with him in the Court not to make any exteriour shew of their being Chri­stians, by which any hurt or damage might come vnto him: and that if this were not sufficient, they, their wiues and children were prepard rather to dy then to do any thing a­gainst the profession of their Fayth. It was thought that Tayudono would haue been much offended with this answere: but he did dissemble the matter, rather estee­ming them the more for it.

14. This Prince had a Christian page, who was much molested by other pages to make some signe that he was no [Page 195]Christian, and to this end they feigned that his Lord did send vnto him for his beades and Agnus Dei, but he would not deliuer them by any meanes, wherewith they being much vexed to bring him into discredit with his Lord, they tould him how they had now drawne him to deny his faith. Within a few dayes after his Lord asked him if he were a Christi­an, because it had beene tould him that now he was none: & the page answered: My Lord I am a Christian as you know, and haue beene all wayes from a chyld, and for all the world I will not leaue to be so. I do desire to serue your Lordship in all you shall command me, but to deny Christ that way not be: and if for this cause your Lordship will cut of my head, heere I offer it very willingly; and with that he did vncouer his necke. All that were present thought assuredly his Lord would haue cut of his head, for that in such occasions many tymes he is not Mayster of himselfe: but yet at that time he did bridle his passion, & praysed his pages resolutiō, who by that meanes [Page 196]remayned with victory ouer the Diuell, and his other enemies, and was in more fauour with his Lord, and more estee­med of then before.

Of the Christians of Bungo: and of foure therin that gaue their liues for the fayth of Christ. CHAP. IX.

CHRISTIAN relion did flo­rish very much in the King­dome of Bungo in the tyme of King Francis, both in the number of many noble Christians, and also in the many Churches which the Society of Ie­sus had there. But after his godly death his sonne Yoximune being banished by Taycosama, all that noble company was dispersed into dyuers places, although they perseuering in their fayth were oc­casion that others where they were did the same. The Society in this Kingdome had three Residences, in Facata, Notzu [Page 197]and Xinga, whither the Christians of other places did resort. These also tasted of the same cup that those of other places did, the Fathers being banished, and their Churches ouerthrowne. But before they went many came to confesse them­selues from many leagnes off, and to aske aduise concerning their soules bu­sines: diuers there were also (although there wanted not some that were not so constant) that notwithstanding all threats and intreaties, remayned very strong; and many thinges there happe­ned of no small edification, and worthy to be remembred.

2. The Officers ordayned that sea­uen persons, two men with their wiues, and three Children should be carried to their publique shame through the streets round about the Castle, the space of a league almost. And one of them called Benet went all the way disoiplining him­selfe, and at the going vp of a steepy hill he said to another Christian: O how wea­risome would this affliction be if we did suffer [Page 198]it for our owne willes, or for worldly respectes. But our B. Sauiour for whose sake we vnder­goe it, doth make that we fcele it not. To him be giuen infinite thankes for his mercy shewed vs heerin.

3. There was made neere the way side a little yard or court, and after their passing through the streetes they were put therein, and then sackes and cordes and all other thinges being ready pre­pared, they were put into them, and bound therein as those of Meaco before had beene, and so cast one vpon another, and Benet put vnder them all. And with a thicke cane (in which he had vsed to keep holy water) they did bynd and presse his hands so hard before his brest; that for a whole day and a night, in which they held him in that fashion, it was a most cruell torment vnto him, & he was so much weakned therewith that the officers for feare he should haue dyed, carried him (he being not able to go himselfe) to the house of a certaine Christian: where when they had vn­loosed [Page 199]him, they began to perswade him to leaue his fayth, and because he would not, they carried him backe againe to the place from whence they had brought him, bound and tyed him as he was be­fore, and there he remayned in that manner till the next day: and then seeing that he was ready to giue vp the Ghost, they carried him againe to the same house as before, where he calling vpon the holy name of Iesus gaue vp his happy soule into our B. Sauiours hands the 7. of April 1614. And because the Christians should not reuerence his holy body, they drew and dragged it to the riuer side, there burned it, and cast the ashes into the water. But a Christian making as though he fished, tooke out some of his bones that were not consumed with the fire & caried them to Nangasaqui, where the Fathers of the Society that had con­nerted and baptized him did bury them with all reuerence and decency conue­nient.

4. This Benet was borne in the [Page 200]Kingdome of Izuno, in his youth he had been a Bonzo, and liuing in Don Iusto his Country he was conuerted to the fayth of Christ, together with his May­ster and diuers of his Schoolefellowes: his wife children and companions re­mayning so constant that the officers seeing that in all that tyme and withall their tormentes they could not ouer­come them, they let them loose and cast them out of the country, and so they went to Nangasaqui.

5. At the same tyme three other Christians called Clement, Michael, and Linus (the two last being sonnes to the former) all substantiall men, were much vrged that they should leaue their fayth; and not preuayling with them, the offi­cers let them alone: but soone after there came order from the Court from Inaba­dono, Lord of that towne, that in any case they should compell the Christians to fulfill the Xoguns comand: whereupon Clement gaue a note vnder his hand vnto the Officers, that he and his sonnes [Page 201]wholy renounced Christianity. His sonnes when they vnderstood thereof were much afflicted, and went imediatly vnto the Gouernour, saying, That they were Christians, and that the note made by their Father was altogether without their consentes: and that if he would giue them leaue to liue as Christians, they would not make any exterior demonstration of it: but if not, that then they were there ready to suffer any torments, yea and death also for their fayth. The Gouernour answered that he had sworne neyther to fauour, nor to dissemble in any sort with the Christi­ans, yet for all that, he would take coun­saile and aduise in this busines.

6. Not longe after the Officers came armed to their howse and tooke them al three, and Maxentia Michaels wife also, and his two children, and they carried them al to the Castle, and there put thē in prison euery one by thēselues alone spa­rated from the rest, thinking thereby the more easily to conquer thē & make yeald but all in vaine: for they could not ouer­come [Page 202]any of them no not euen the little Children. Linus, Maxentia, & her sonne Peter were put in sackes, and there being peeces of sharp pricking strawes left or put in the sackes as it seemeth to torment them the more, one present would haue shaked them out of that sacke in which Maxentia was to be bound; but she would not permit him saying, That, that torment was but very small, and that she wished she had many bodies and liues to giue for her God & Sauiours sake.

7. Peter first animating his mother and his vncle Linus, then spake vnto the Gentills in this manner: I warne you all that no body do giue false subscriptions in our names that we leaue our fayth: for if you do, I will go presently to Meaco to giue notice thereof vnto the Gouernor, and he will hold you for falsifiers when I shall tell him that we alwaies haue been & are Christians-Linus being in his sacke and saying his prayers something aloude, some of the Gentills did put a gag in his mouth of clouen canes, and tyed it like a brydle [Page 203]about his chinne, and although after­wardes moued with compassion they tooke it away, yet he earnestly entrea­ting them to let him haue it still, they easily agreed thereto, and let him so re­maine for two whole dayes together. One that was there present did much de­sire to make him relent, and to that end he carried him to his house, and there both he and his wife did intreat him euē with teares that he would leaue his reli­gion, for two or three dayes only, pro­mising if he would do so not only to pro­cure him life and liberty, but that they would also giue him good store of mōey besides: but he little regarding their offers, tould them they labored in vaine and so they returned him againe to the prison with his brother Michael, where they both of them remayned preparing themselues to dy for Christ: and from thence they wrote some letters to their friends abroad full of humility and re­signation into our Sauiours handes. By this one of Linus his writing, we may [Page 204]gather the manner of the rest.

8. This I write from the prison when at this present I do remaine through the grace of the holy Ghost: and although a wretched and miserable sinner, yet hauing my hope & confidence placed in the mercy of Almighty God, I do most earnestly intreat you would pray for me vnto him, our Blessed Lady, all the Saintes, and happy soules of heauen, that I may perseuere vnto the end. Although vn­worthy yet was I put into a sacke and so re­mayned one day and a night because I would not deny my fayth, and after that they put me in prison with my Brother Micael. I am determined and resolued by the grace of God and the help of your good prayers to perseuere euen vnto death in the seruice of my Sauiour. Once more I beseech you to pray for me vnto God to giue me perseuerance, for I am a great sinner, and haue no other confidence but only in his diuine goodnes. This sixt of the sixt moone.

9. After 7. dayes vpon the 13. of Iuly these two holy brethren were ad­iudged to be burnt aliue, which was very [Page 205]joyfull newes to them, in so much that when they were taken out of prison, Michael said to Linus: Is it possible that only we two be so happy as to dy for Christ? desiring much that his Father wife and Children might be companiōs with them in their crowne. And in part Almighty God did satisfy his desire: for that Officers taking his wife Maxentia [...]ut of the sacke in which she yet remai­ned, they carried her to the place were he and his brother were to be burned, to see if with the sight of their torments he would any thing relent: she seeing her husband was exceeding glad hoping he should accōpany him in that happy [...]eath. In the way diuers Christians wēt [...]o meet them, and saluted them with [...]reat reuerence, desiring they would [...]ray for them vnto God. As they passed [...]y the place where Benets body was bur­ [...]ed, Michaell made a low reuerence [...]her to as to a holy place. They went all [...]he way (which was about a league) are foote, and one of their seruants offe­ring [Page 206]them shoes, they would not accept of them, saying: they rather desired that for that little space their feet might be cut and mangled with stones, that so they might suffer something for the loue of God. And Maxentia although she was a heauy woman not accustomed to go on foot, and hauing beene foure dayes togeather bound vp in a sacke, yet she wēt barefoot all that way with so great contentment, that the very Gentills did admire her.

10. Comming to the place of exe­cution, they found three pillers of wood set vp, whereat they were to be burned the which they imbraced, & then praied for the space of halfe an houre: then the two brethren giuing their beades and reliquiaries vnto a Christian that was present, because they would not haue them burned, put of their vpper garmēts and each of them betooke himselfe vnto his piller, wher vnto being tyed, and fire put vnto the straw and boughes and o­ther dry wood about them, Linus saying [Page 207] Iesus Maria, and Michael reciting of his Creed, both their eyes being lifted vp and fixed fast on heauen, they gaue their happy soules vnto Almighty God.

11. Whilest this was in doing there were some that earnestly importuned Maxentia, that at least exteriourly shee would make some shew or signe to haue left the faith of Christ. But she would not, rather much desiring to dy for cōfe­ssing it, making offer three seueral times to go into the fire, but they stil deteyned her with a rope which they had in their hands fast tyed vnto her necke: and be­ing not yet altogether out of hope to make her yeald, they carried her to a howse thereby, where they perswaded her most vehemently. But she still an­swering that she was resolued, and that to vse perswasions to her in that matter was but labour lost, they carried her backe againe to the place of Execution, where a soldier putting his sword twice vnto her throat fiersly threatned to kill her if she did not yeald, whereat she said: [Page 208] This is a goodly threat inaed, seeing there is nothing that I do so much desire as to giue my life for the loue of God. If you should tell me that you would deliuer me, and set me fre, that were the greatest thing that you could threaten me, for I hauing seene my husband dy with such valour and courage for his Lord and God, how can I enioy life but with great sorrow, griefe and affliction.

12. Which being said she tooke her haire that hung down vpō her shoulders and backe, and cast it before to the end it should not hinder the blow of the axe, and then with an inuincible courage bidding the executioner do his office, calling often vpon the B. Names Iesus and Maria, she held out her head whilest he did cut it of. They burned her bodie presently, which being done they tooke the ashes together with those of her hus­band and his Brother Linus, and put them into sackes as also the earth of the place of their Martyrdome, & cast them into the deepest place of all the riuer, because the Christians should haue no­thing [Page 209]at all of them, no not of the earth where they suffered, to reuerence as re­liques, although there wanted not some that afterwards found meanes to get some of them which they carried to Nan­gasaqui, and deliuered vnto the Fathers of the Society.

13. A sister of these glorious Mar­tyrs of Christ that was present at their death gaue notice vnto their Father Cle­ment of all that had passed therein, desi­ring both him and her Nephew Peter to perseuere constant in their fayth imita­ting so worthy an example, telling them withall, that if they did shew feare and cowardize, that besides the falling there­by into disgrace with God, they could neuer after shew their faces euen before men. Peter was alwaies very constant, and although his Grand-father Clement had shewed fraylty as we signified be­fore, now he was very sory for it, and asked pardon both of God and men: telling withall the Iudges, that he was a Christian, and desired to giue his life [Page 210]for Christ, as his sonnes and daughter-in-law had done: but they being satissi­ed with what he had already done, gaue him leaue to go at liberty, and liue as he listed himselfe.

14. I will conclude this Chapter with two other thinges by which al may perceaue the constancy and feruour of the Christians of this Kingdome of Bun­go. There was a worthy Souldier much importuned by his Lord, by meanes of o­ther persons, that he would accomodate himselfe vnto the tyme for the present, and because he loued him very well and was loath to loose so faythfull a seruant; seing others could not preuayle, he went himselfe in person to perswade him. The souldier vnderstood thereof, and leauing behind him his sword & dagger (which otherwise they alwaies vse to weare) he went out of his house to meet him, and said: My Lord, I am resolued not to leaue to be a Christian, because I hope in this religion to be saued. If your Lordship come to per­swade me the contrary, it will be but lost [Page 211]labour, and if you please you may cut off my head for it: and therewith all he held out his necke for him to cut it off. And he remay­ning in that manner, a little sonne of his of no more then nyne yeares ould, came out of the house and did the same that he saw his Father do, and after him his Mother and Grand-mother, with the selfe same resolution: wherewith the Noble man was so astonished that al­though he were a Gentill and noted for his cruelty, yet did he fall a weeping, & being ouercome with so great cōstancy, returned backe vnto his house, though after some few daies for feare of the Xogun he commanded the valorous Soul­dier to depart out of his Country: to the which he willingly obeyed (sory he had not obteyned the crowne of Martyr­dome) going himselfe and all his fami­ly to Nangasaqui.

15. Another good Christian called Titus, a substantiall man, was in like manner persecuted by his Lord, who seeing his great constancy commanded [Page 212]him to send him his sonne, a child of nyne yeares old called Matthew. He sent him presently: and within two dayes af­ter feigning as though he had killed the child with tormentes, because he would not leaue to be a Christian, he sent vnto him for his daughter Martina, who was of 14 yeares: and imediatly he sent her. Within a while there came another me­ssage vnto him from his Lord, that Martina was also put to a most cruell death, & that if he were yet so insensible that with al this he would not be moued to obey, he should send his other sonne called Simon who was 16. yeares old, and after that he sent for his wife called Marina: and the valorous Christian sent them all most willingly, saying that he had rather loose wife, children, life and all then the grace of God, or leaue his religion: and his wife and children al of them went with great content to offer themselues in sacrifice. The Lord put euery one of them by themselues a part, and then set vpon them, both with [Page 213]intreaties and with threates, but being not able to preuayle any thing at all with them, first they powred very could wa­ter all ouer Marinas, body: to her daugh­ter Martina they gaue no meate at all in three daies together, and Simon the elder sonne they beat most cruelly, and wrong his handes behynd him; all of them not­withstanding this perseuering very con­stant still. The Lord seeing himselfe so ouercome, sent word to Marina, that seeing her Children knew not what reli­gion nor saluation meant, she should make them leaue the Christian fayth, and with that he would hould himselfe content, and pardon both her and her husband. She answered, that she had offered to God both her owne and her childrens liues, and so she could not giue them any such counsayle. They had consiscated Titus his goodes before all this happened, and for the finall resolu­tion, his Lord sent him word by a Bro­ther of his owne, with armed men, that if he did not desist from his obstinate [Page 214]pertinacy, it should cost him his life, and one of his sonnes also at least: the which was no ill newes to them, but rather being much ioyed at the Message, they all offered themselues most willingly to loose their liues for Christ: but the Lord seeing their valour, courage, and con­stancy changed his determination, par­doned them, and gaue them liberty to liue as Christians.

Of other three that were put to death for the fayth of Christ in Facata, and Aquizuqui. CHAP. X.

THE Fathers of the Society had two Churches and houses in the Kingdome of Chicuyen, besides others which they visited now and then, and one in Facata, which Simeon Condera Lord of that Kingdome, and one of the most valerous Captaines of Taycosama, did buyld for his buriall place; and ano­ther [Page 215]in Aquizuqui built by his brother Michael Sayemon douo, both of them great fauourers and patrons of Christianity in Iapone.

2. After the death of Simcon Condera, Chicuyendono his sonne succeeded in the possession of that Kingdome, and fa­uoured the Fathers & Christians much, who were many, and some of them of noble parentage. And although he were much molested and sollicited by the fa­uorites of the Xogun, and especially by Sasioye that he should not permit Chur­ches nor Fathers in his country, yet did he still winke at them during his vncle Sayemondono his life, who was alwaies a valerous defendour of the Fathers and Christians. But after his death when the Xogun and his sonne put the Christians out of their houses and seruice in the yeare 1612. he being much more impor­tuned then before, because he would seeme to comply with them, and withall conserue the Churches from being rui­nated, he sent word vnto the Fathers by [Page 216]foure Gentlemen of his house, that he had beene a long tyme sollicited from the Court not to permit them in his King­dome, and that he did alwaies excuse himselfe in that his Father was a Chri­stian, and had buylded that Church: and because he bore them good will, by reason he saw they came from the fur­thest partes of the world, for no other respect or interest but only to preach their religion, he had alwaies hitherto re­sisted: but now that the Xogun had for­bidden al Gentlemen and souldiers to be Christiās, he could do no lesse then what was requested: yet was he content that Tradesmen and common people should be so still, and that he therefore desired them to send him a note of all the Gen­tlemens names that were Christians.

3. The Fathers gaue him thankes for the fauour he shewed them, but as concerning the note of the Gentlemens names, they desired he would pardon them, being so that they could not do it because it was a sinne, and that they [Page 217]comming thither only with intention to make Christians, if they should giue any such note as he required of thē, it would be to pull downe with one hand what they set vp with the other, and not to be true and faythfull to those that put con­fidence in them. He sent another tyme to vrge them, that they would giue it, but they answering with good and cur­teous speaches, resolued in no case to giue it, although it should cost them all their liues. Whereupon Chicuyendono de­sisting from his enterprise, medled only with some that were publikely knowne Christians.

4. The yeare following 1613. he went to the Court to visit the Xogun, ac­cording to their custome euery new yeare, and there vnderstanding that the Xogun was disgusted with him for fauou­ring the Fathers, he wrote vnto Father Prouinciall of the Society, that the Fa­thers should depart to Nangasaqui, and that the Churches must be pulled downe to giue satisfaction to the Xogun: but yet [Page 218]that he would be content, that they should visit the Christians of his coun­try secretly: and so they did, and no o­therwise. For although these Lordes or Princes of Iapone be great and potent Personages, and well affected to religi­on, yet the Xogun being opposite and con­trary, they cannot, nor dare not resist him, and so the best way was secretly to do what good they could. Within a short tyme after arose the persecution at Faca­ta. It was there proclaimed that all the Christians should come together to a certaine place before a Temple; whither being come they vrged them very much, and to terrify the Multitude with the ex­ample of a few, and shew themselues punctuall and exact in performing the Xoguns command, they determined to vse some rigour with Thomas Xozayemon and Ioachim Xinden, who were more forward then the rest.

5. This Thomas was very feruorous in animating the Christians with his exhortations & example of pennance & [Page 219]mortification to perseuerance in their faith, & Ioachim for his vertue and good life was much knowne and beloued of all the principal persons of the Country. He was a Father vnto the poore, and being a Phisitian he cured them of almes. No diligence was left vndone to moue and make them accomodate themselues vnto the tyme, but they answering that in no case they could do it, were pre­sently sent to prison, and there bound with cordes very strait vnto two postes, but seeing that therewith they were not ouercome, Chicuyendono comanded that they should be both of them hanged vpō a certaine tree neere vnto Facata, and so left there vntyll they did deny their fayth.

6. Vpon the 13. of March they did hange Ioachim vpon the tree, which was a very high Pyne, his feet vpward and his head hanging towards the ground. And in the same tree they did also hange Thomas in the same manner, but some­thing below Ioachim; and being in that [Page 220]terrible torment they did animate one the other with great ioy and alacrity. Remember Brother Thomas (sayd Ioachim) that which our blessed Lord & Sauiour Iesus Christ did suffer for vs vpon the Crosse, and let vs giue him thankes for this fauour that he sheweth vs, in suffering something to his imitation on a tree. And although wee vn­worthy: yet in some respect wee do resemble S. Peter, who was crucified with his head downeward. I was euen thinking so (sayd Thomas) & the consideration thereof doth ease my paine which is nothing to that which I do desire to suffer for Christ.

7. The day following there was great concourse of people to see them: & some of the Gentills saying to Ioachim, that they wondered he would be so ob­stinate as to suffer so great a torment for a thing so vncertaine as saluation is, after a while he āswered. I held my peace a while as being busied with God, not much regarding men: but not to seeme discourteous, and be­cause they may not thinke that we do repent our selues; I pray you tell me one thing: Those [Page 221]that haue receaued so many benefits, honours and fauours of Chicuyendono, as many of you that be present haue done, if they should be brought to such extremity, that eyther they must loose their liues, or els bee disloyall vnto him; would they not choose death and whatso­euer affliction els, rather then to be traytors vnto their Lord? How then can wee being Gods creatures, and hauing receaued so many benefitts of him as he hath bestowed vpon vs, deny him now for all the tormentes that be, or can be inslicted vpon vs? With this answere the auditors were al conuinced, and both Christians and Pagans did commend it much.

8. Three dayes well nigh did those two holy men remayne in that manner, hanging by the heeles, not hauing so much as one bit of meat or drop of water giuen them all that tyme. At the end thereof the Officers still seeing them re­maine so constant as they were, did let them downe, and caused them to be fast bound imediatly to a ladder, which had a peece of wood put through it in forme [Page 222]of a Crosse. A Christian asked them how they did: Ioachim answered: I su­ffered much when I was a souldier, but such paynes as at this tyme I neuer felt before, for it seemed to me that I was sawed through all my body, but I conforted my selfe considering that al my tormentes were nothing compared to those which Christ suffered for me: & I did apply my paines to his in satisfaction of my sinnes. Chicuyendono seeing their con­stancy, and that with so prolonged and cruell a torment they could not be made to change their mindes, gaue order that they should be beheaded: which sen­tence being giuen they were imediately taken & carried to execution, to a place that was something distant thence. Io­achim could not mooue himselfe, and so he was carried thither vpon souldiers backes: and Thomas went on foot, both of them replenished with ioy and glad­nes. When they were come vnto the place, hauing prayed a little space, the executioner out of their heades, they in the meane time often repeating the holy [Page 223]name of Iesus. Their bodies and heades were conueyed to Nangasaqui & giuen to Father Prouincial of the Society of Iesus. Their holy death was a great encorage­ment to the Christians, as their liues had also beene an example alwaies vnto thē. A Bonzo preaching in that Citty soone after their death said in his Sermō to those of his sect: Those men questiō lesse were of great valour, & there can be no doubt but that they are saued, seeing they suffe­red so much, and with so great quiet and contentment, for their faith.

9. When Michael Saymoendono was Lord of Aquizuqui, through his great zeale and feruour he was the occasion that more then fiue thousand of his ser­uantes, souldiers, and tenantes were bap­tized in the space of two yeares, by meanes of the Fathers of the Society. After his death the Estate was wholy changed, only the husbandmen and cō ­mon people remayning therein, who were committed to the charge of an old Bonzo a great enemy of the Christians. [Page 224]He called them all vnto him, and com­manded them to write their names in a paper whether they would be Christiās or no, and finding that the most of them did subscribe that they were Christians, and would so continue, he was much troubled thereat, and publiquely gaue out that they meant to rise in rebellion. Whereupon there came thither from the Castle of Fucuoca fiue Captaines with 300. souldiers, who although they saw euidently that the report was false, yet did they enter into their howses, tooke away their beades, pictures, and other such like thinges, which bare any shew of things belonging any way to Chri­stian profession; and not content there­with, some they punished with tortures, others they banished, and therin though some shewed weaknes, feare and frailty, yet others, and the greatest part, stood stedfast with notable cōstancy; of which the Gentills would take no notice, but without all reason and examination of particulers did publish that they had all [Page 225]denied their fayth, and so they exercised their fury only vpon Matthias Xichirobi­oye, who was one of the formest in sub­scribing that he was a Christian, and as it seemeth soreseeing that which would ensue, did therefore assoone as he retor­ned home begin to prepare himself to dy for the same.

10. Vpon the 14. of March the Go­uernor sent some vnto him to perswade him not to be so obstinate, nor to ani­mate others to be disobedient to their Superiours: and they entred into his house very violently, and by force tooke away his beades from him, the which grieued him very much for the present, he reputing it as great a disgrace, as if they had taken his weapons from him: but after a little consideration he sayd vnto them: The Fayth of a Christian doth not consist in his beades nor pictures, but in the mind, & in the constāt profession thereof which by the grace and help of God, I meane to do before the Gouernor and Captaines, & in part I haue done, as may bee seene by my [Page 226]subscription which already I haue giuen. They seeing that they were not able to preuayle with him, went vnto the Go­uernors Leiftenant, who presently sent for him, and he being set downe to din­ner when the messenger came for him, rose vp imediately without eating any thing with great ioy, saying. Let vs go, for with the helpe of God I shall go now where I shall not need to eat any more.

11. The Leiftenant asked him if he had giuen his name that he was a Chri­stian, and that he would not obey the Xogun? To which he answered resolutely yes, and that he was in that mind still: and that they needed not to proceede further with him in more questions and demandes, for that hee would not change from that for all the goodes of the world. There they made him expect a while till they had examined some others, and then they car­ried him to Aquizuqui, where the Gouer­nor and Captaines were: and in the way passing by an Idoll called Fachima [Page 227]which is the Idoll of Warre, they threw him downe vpon the groūd & beat him cruelly, perhapps because hee would not worship it, putting a rope about his necke, and pulling it so hard that he was almost strangled therewith, and could scarcely speake, yet as well as he could he desired them they would flacke it a little, that with better quiet and atten­tion he might cōmend himselfe to God in that little time he thought he had to liue: they answered him that seeing he had willfully put himselfe therin, he must now haue patience: You say very well said he, for since I suffer this for the loue of God, it is great reason I should endure it patiently. Afterwardes they offered him to loose the rope a little, but he would not, say­ing: Let me alone, for I desire to suffer some­thing for Christ in this little remaynder of my life.

12. Being brought before the Iudges they asked him why he was so stiffe and obstinate in his opinion. He answered because there is meanes of Saluation in the [Page 228]fayth of Christ, and none at all in any of the Sectes of Iapone: and because I do belieue (said he) this to be the truth, I will suffer for it willingly this and whatsoeuer els: Yf it be so (said they) why did you deliuer your beades, and subscribe your name that you left to be a Christian? My beades said he, were taken away from me by force, and although therin doth not consist the being of a Christian, yet was I grieued so much there­with that it cost me good store of teares. I gaue my name vnto the Gouernour, that I am and alwaies will be a Christian, and if there be any other contrary to this, it is not myne but falsly forged. For that I haue neyther said nor written any thing contrary to it, nor euer will de by the grace of God. Hereupon they thrust him out of the roome with great disgrace, and reuyled him excee­dingly, saying among other thinges, that a man so peruerse and obstinate as he, could not be a good subiect to his Prince, and so they adiudged him to death: and imediatly he was carried to the place of execution, whither he went [Page 229]praying all the way, and being come thither, he said aloud that all might heare: I dye most willingly with great con­tent and ioy for the fayth of Christ. Then he made a short prayer, which being en­ded they cut off his head. It was proued in the Authenticall processe which was made of his death, that he pronounced the holy Name of Iesus three seuerall tymes after his head was cut off, and the third tyme it was heard more distinctly then the rest, the which caused great ad­miration in the standers by. His holy head and body were carried afterward to Nangasaqui, and there layd in the Church of the Society of Iesus of All-Saintes, where likewise be the bodies of many other holy Martyrs.

Of the great Constancy of the Christians of Arima: and how they prepared them­selues to Martyrdome. CHAP. XI.

ARIMADONO perceauing that with the torments, banish­mentes and martyrdomes before rehearsed the Christiās were rather more and more encouraged then otherwise, and that the fyre wherewith some of them had been burned did seeme to in­flame the rest in feruour, and deuotion, fearing least for that cause he should loose his Estate, and being deluded by some that desired to succeed him in it, he sent vnto the Xogun to intreat he might be changed to another King­dome, where he might haue no medling with the Christians, because the more he did torment them, the more constant did they shew themselues, so that now he knew not what to do with them. Be­fore [Page 231]an answere to his Letter came, he heard the newes of what had passed a­gainst the Christians in Meaco and thereaboutes, and thereupon he caused those Churches which as yet remayned standing to be ouerthrowne.

2. Some Gentills did perswade him that the best meanes to make them yeald was to cause their wiues and daughters to be caried naked through the streetes to their publike shame. And so it was determined, wherewith the Christians were exceedingly troubled, and affli­cted. Some of them were of opinion that the best course in that occasion was to shut vp all the women into houses, and that the men should keep them there and defend their honors with their liues, ra­ther then expose them to so vile and dan­gerous a punishment: but after taking more mature aduice they sent the princi­pall persons of the Confraternities vn­to to Prince to desire him they might be punished with the ordinary tormentes of banishment, beheading, crucifying, bur­ning, [Page 232]frying, and the like, and that they hoped they should take all with patience being suffered for the loue of God, & for the obteyning of their soules Saluation: but that to vse so vnusuall and indecent manner of punishment, as that which was determined, would not be well thought of at the Court.

3. Vpon this the execution was dif­ferred, and insteed thereof it was com­manded that all those that would per­seuere Christians should leaue the rentes they had. Whereupon imediately Fifty noble Gentlemen did leaue all that they had with great courage and alacrity, re­mayning poore without house, lands, or rents, or any reuenewes in the world. Wherewith Arimadono for that tyme was satisfied, expecting the Xoguns ans­were and Safioyes returne, who was the Chiefe author of all this wickednes; and in the meane tyme the Christians prepared themselues more and more for Martyrdome, those of the Confrater­nities renewing the oath which they had [Page 233]made to be firme and constant in their fayth: doubling also their prayers and penances, and making the prayer of sor­ty houres in diuers places. They also sent for a Father of the Society to come vnto Arima, who there in a very few dayes didheare the Confessions of more then 800. persons secretly: and which is wor­thy of noting, the very Children (the eldest amongst them not being fifteene yeares of age) had there made amongst themselues a Confraternity in the honor of S. Ioseph, wherein they made their determination, which in this manner they set downe in writing: Although the persecutors do pull out our tecth and plucke of our nayles, giue vs the torment of the wa­ter, and burne vs aliue, we will neuer leaue the fayth of Christ which we professe.

4. After that Safioye was come to Arima, he sent for the 12. Stewardes or Prefectes of the Confraternities. They all went very ioyfully, thinking doubt­lesse that they were sent for to be put to death for their religion; many also be­sides [Page 234]went with them, to see if they could be partakers of their crownes, the rest remayned at home preparing them­selues for the same. Being come, Safioye made this speach vnto them: Through your obstinacy in not obeying to your Lord & Prince, he is now in dāger to loose his estate, whereas if you would leaue to be Christians as the Xogun comman­deth, both he and you might remayne in peace and quietnes in your Country. Consider well of it, and know for most certaine, that if you do not conforme your selues, he will loose his estate and you shalbe persecuted exceedingly. To this speach of Safioye one of the Christi­ans there present answered in the name of all the rest: My Lord, we need not con­sider nor consult concerning this Matter, see­ing that long ago we haue beene resolued therein. As concerning the conseruation of Arimadono his estate, it dependeth not vpon our being, or not being Christians, for that being so, we shall be both more faythfull and more obedient vnto him then otherwise. And [Page 235]as we awayes haue beene to his Father Don Iohn, so will we be to him, ready to serue him both with our goodes and liues. But as concer­ning those thinges which touch the saluation & good of our owne soules, there is no reason that any force or violence should be offered vnto vs. If it be the pleasure of Superiour powers to take away Arimadono his estate from him because we be Christians, we shall be very sory for it, but haue no fault at all therein, for we cannot put in hazard the sal­uation of our soules, which is for euer to en­dure, for an estate or life that is so short and brittle, and so soone to haue an end as this.

5. Notwithstanding this answere Safioye commanded them they should go and consult better vpon the matter a­mong themselues, and after they had well considered, they should resolue what best they thought to do, and de­clare playnely whether they would obey vnto the Xogun or no, and leaue this ob­stinate cleauing vnto this new religion which the Fathers teach and preach.

6. In Cuchinotzu which is not far [Page 236]from thence, the Christians (who [...] very anciēt euer since the time of Father Cosmo de Torres companion of the Blessed Father Xauier) made the same prepara­tion, and oathes among themselues that the others had done. Safioye vnderstan­ding thereof, sent for fiue of the chiefes [...] and made vnto them a speach like to that which he made vnto the others al­though something more vehement and with greater promises: and they gate him the same answere that the Christians of Arima before had done, and that many yeares ago they had made their resolu­tion.

7. Safioye was much offended with their constancy and sayd, that seeing they were so obstinate in their opinion that he would giue notice thereof vnto the Xogun, and that without all doubt if they did not obey, Arimadono would loose his estate, they be tormented cru­elly, and their wiues and children made slaues. For the Xogun would haue his will whatsoeuer came of it. We should be [Page 237]glad (sayd they) wee could conserue Ari­madono his estate with our goodes and liues, but if it cannot be otherwise done but by de­ [...]ying of our Fayth, wee cannot do it, and willing we shall bee to loose all wee haue for Christ, and for the saluation of our soules. As for obeyng the Xogun, we will do it wil­lingly in thinges that do not concerne [...]ur Fayth.

8. These fiue being returned to Cu­chinotzu, the feruour of the Christians there increased so much, that whereas before there were but an 100. in the Cō ­ [...]raternity, now there entred therin 400. more, all of them making protestation tody for their religion, yea some Gentills also moued with their example were baptized with the same purpose and de­sire: and many Christians which before had shewed themselues but frayle and weake, were thereby confirmed and re­duced to the fayth.

9. Safioye went soone after to Nan­gasaqui, and from thence he wrot vnto the Xogun how thinges passed in Arima: [Page 238]whereupon not longe after there came order from him, that Arimadono should go vnto the Kingdome of Fiunga, which was but bad newes for him. For whereas he hoped with the forsayd deuises to haue gotten a better Estate then that which he had before, now he found that it fell out cleane otherwise (and it was Godes punishment vpon him for his cruelty against the Christians) for he lost his old estate which was very good, and the subiects thereof very trusty and faythfull vnto him, and that which was giuen him was nothing so but very dan­gerous, and euen in the middest of all his enemies.

10. This change and the many mis­fortunes which happened vnto him in his iorney both by sea and land, loosing some shipps with a great quantity of his goodes, and some of his seruantes also (those only that were Gentills perishing, and those that were Christians escaping) encouraged them very much, seeing how manifestly God Almighty began [Page 239]to punish his Infidelity, and that the meanes which he tooke to conserue his estate, was the principall to ouerthrow it: and that he by whose counsell he had done so great mischiefe and wickednes (to wit Safioyedono) should be the man that wrought his vtter vndoing and perdition.

11. The Kingdome of Biyen and a good part of that of Bungo doth at the present belong to Nangaou Yetchudono one of the most noble and wise Princes of Iapone, who although a Gentill, yet was very well affected to the Fathers of the Society, to whome he and his sonne Naiquidono gaue a house and scituation many yeares ago in their Citties of Con­zura and Nagatzu, & also leaue to preach and make as many Christians as they could, by which meanes there were many noble Christians in his Kingdōs. He was many tymes himselfe very neere being a Christian at the perswasion of Don Iusto whose most inward freind he was. And although he was not so happy [Page 240]as to obteyne it, yet his wife Dōna Gratia did, as may be seene in the 9. Chap. of the second booke of the History of Iapone. This Lady who was the daughter of Cor­eco Aquehi, a great Lord that killed the famous Nobunanga, was very wise and of an excellent wit, and desired very much to heare the reasons and grounds of Christian Religiō, much moued ther­to with that which her husband Yetchu­dono had related vnto her thereof; but it was impossible that any man should get into her pallace, nor for her to go out to that effect, by reason that the noble La­dyes of Iapone be very closely kept in, & her husband was more rigorous in this point then any other.

12. Yet so it happened afterward that Taycosama togeather with her hus­band and all the Princes of Iapone being in the warres of Satzuma, in the yeare 1587. she found meanes to go out of her house to see the Temples of the Gentills of Ozaca, and from thence she went se­cretly and disguised with many of her [Page 241]women to the Church of the Fathers of the Society that was in that Citty. She tooke great pleasure, and particuler con­tentment to see it: and asking many doubtes and questions by meanes of her seruantes (because she would not disco­uer her selfe) about the Sects of Iapone, & concerning Christian religion, she not only remayned very well satisfied, but also exceeding desirous to heare the ser­mons of the Catechisme: and because she had no other meanes, she sent euery day some of the best intelligent & more ancient of her women vnto the Church, who hearing the Sermons did relate thē vnto her in the best manner that they could. All the doubtes, difficulties, & arguments that offered themselues vnto her against those thinges of Christian religion she heard, she put downe still in writing to know the solution therof, and being fully satisfied at length in all matters, God Almighty giuing her an extraordinary light in the mysteries of our fayth, she was baptized by a Christi­an [Page 242]Gentlewoman (because it could not possibly be done otherwise) that atten­ded vpon her, with wonderous content­ment to her soule, great aboundance of deuotion, and extraordinary plenty of comfortable teares. And although she neuer had any Priest or other religious person to giue her instructions, yet did God Almighty togeather with her Name communicate speciall grace vnto her: Her deuotion, patience, and humylity, was extraordinary, euidently appearing in all her actions, and seene in her letter; and messages.

13. To the end she might write vpon occasion vnto the Fathers about her soules affayres, and vnderstand their let­ters, she secretly learned without the teaching of any both to read and writ af­ter our manner of Europe, much differing from theirs. She caused some of her Chil­dren also to be baptized, and fifteene or more of her women and maydes, for which she receaued som vnkindnes ather husbands hands: who yet when after her [Page 243]death he came to know that she both li­ued and dyed a Christian (although he neuer knew the manner of her conuer­sion) he shewed therefore great fauour alwaies vnto the Fathers, and euery yeare did cause her aniuersary funeralls to be celebrated. And although he were much molested by the Xogun and his Fa­uorites, and of the Bonzi, who neuer left intreating him to haue no Churches nor the Fathers in his Country: yet ne­uer was he moued, nor would giue any eare vnto them, vntill the yeare 1611. in which Father Gregory Cespules whome he loued and esteemed very much departed out of this life. For then vpon his death he tooke occasion to deliuer himselfe from the importunities of the Xogun & his fauorites, and so he then wished the Fathers that they would go vnto Nanga­saqui, whither he sent vnto thē the wood of their Houses and Churches, not doing the least hurt or domage in the world vn­to any of the Christians.

14. When in the yeare 1614. he [Page 244]vnderstood how Don Iusto his great freind had left and lost his estate for his fayth & religion he comended him very much for it, and said: If Don Iusto had not done in this occasion as he hath done, he should haue blemished all the noble actions of his life. For a magna­nimous man both in prosperity and ad­uersity ought still to be the same without any chang or mutation at all.

15. He sent diuers tymes vnto Nan­gasaqui to visit him: and vnto a Father of the Society with whome he was ac­quainted, he signified that he was very sory for the Xoguns manner of procee­dinges: and that Father sending vnto him a treatise in which were answered the false calumniatiōs made against the Christian religion by the enemies there­of, he answered that he was well satisfi­ed of all those thinges, but that it was necessary to haue patience for a tyme. Notwithstanding all this to giue con­tentment to the Xogun, he commanded that in his Country the common people [Page 245]should be examined as they were in o­ther places, among which there were some that shewed not such constancy as they ought to haue done. Amongst the Gentlemē also there were diuers whome he tempted & proued oftentymes to see if they were truly firme and constant in their fayth, or no, and they were of the very principall about him, and such as were in greatest fauour with him, for he tooke great content to be serued and accompanied with men of valour and constancy, as indeed they were: for they did plainely signify vnto his greatest fa­uorite, to the end that it might come to his notice, that the first tyme their Lord did send a Message vnto them to leaue their fayth and religion, he should ioynt­ly therewithall send some that might cut off their heades, or put them to some o­ther death, for that they were not willing to shew themselues discourteous vnto him, as it might be they might seeme, if they came to be questioned about their religion, for the which they were reso­lued [Page 246]to suffer any thing, yea and finally to spend their bloud and giue vp their liues.

Of the Glorious Death of Adam Aracaua, and of the Christians of Xiqui, and Conzura. CHAP. XII.

THE Ilandes of Xiqui, or Amacusa and Conzura, are part of the Kingdome of Fingo. They did first belong vnto Don Augustino Tzun [...] Camidono, in whose tyme all the Inhabi­tants thereof were Christians, baptized by the Fathers of the Society: but after his death which was in the yeare 1600. they were giuen vnto Ximadono, who put therein certaine Gouernours, who al­though Gentills, yet did they shew much fauour vnto the Fathers, who vsed to visit them now and then, for the kee­ping and conseruing thereof.

2. When the newes of this persecu­tion [Page 247]came vnto Ximadono, he being then in the Kingdome of Fixen, where com­monly he makes his aboad, he wrote presently vnto the Fathers, that he was very sory to heare of that new order made by the Xogun, but that he could not choose but be obedient thereunto, and that therefore he desired they would de­part his country vntill they saw what would be the end thereof.

3. Hereupon they al departed soone after to the griefe of the Christians, yea and of the Gentills also who did loue them very much. But because the Chri­stians should not remayne without all comfort, although none of the Fathers could remayne amongst them, yet did they leaue with them a good old man called Adam, who was the Porter of their house, and because he had a sonne that dwelt there in the towne of Xiqui, could with better colour stay. In Conzura also there stayed another whose name was Soter, of whose glorious Martyrdome mention shall be made in the 9. Chapter [Page 248]of the second part of this relation.

4. Ximadono sent word vnto his Go­uernours that he went vnto the Court, and that from thence he would write what should be done with the Christiās: but being in the way aduertised how ri­gorously they were dealt withall in Mea­co, he wrote againe vnto Xiroyemondone his principall gouernor of those Ilandes, and to the rest, that they should not leaue one Christian in them vnder paine of loosing their estates, yea and their liues also, for that the Xogun had so comman­ded it. The Gouernour vsed great dili­gence in the busines, and after some tyme signified vnto Ximadono, that there were now no Christians in the Ilands, which he did (it being most false) because he bare no hatred but rather good affection towardes them, & thought therby to cō ­ply sufficiently with the Xogun, to whose command they would seeme to haue o­beyed for feare of incurring his dis­grace.

5. Adam the good old man in the [Page 249]meane tyme went vp and downe visi­ting the Christians in their howses, and animating them. The Gouernour hauing intelligence thereof, gaue command he should be taken, & that diligence should be vsed to perswade him to forsake his Fayth. He hearing of it, lifted vp his handes to heauen, gaue many thankes to God, and would not absent himselfe as some aduised him, but went directly to his sones house, there to expect the com­bat, hoping for it afterwards to haue a crowne in heauen. Thither came many Gētills that were his freinds, to perswade him al they could, but he with corage of mind did āswere them in this māner. Are you not ashamed to perswade me to so base a thinge for a man of my age, and that haue beene so many yeares a Christian? Although it were only for worldly respect, I cannot now go backe, hauing serued the Fathers so many yeares, & receaued so many benefitts at their handes: and I do remayne heere to do my lest endeauour that the rest of the Christians re­mayne constant in their faith, how cā I leaue [Page 250]it my selfe? Tell them that sent you, and set you on worke, that in this only busines I must neyther regard the Gouernour, nor Ximado­no, nor the Xogun himselfe, but only God Almighty, who is my Lord and Sauiour.

6. The same perswasions were made him by all the officers, but he being no­thing at all moued there with, nor see­ming much to regard them, they tooke and carried him prisoner vnto the Castle vpō the Thursday before the holy Week, wherewith he seemed exceeding glad, because he said it was so neere the tyme of the passion of his Sauiour and Redee­mer. The Gouernour commanded that they should put him all that night in the prison, and in some paine, to see if there­withall he would be brought to change his determination: but seeing in the morning no change at all in him, he sent for him, & in presence of other Gentills he sayd vnto him: Adam, you knowe well inough the great loue that I alwaies did beare vnto the Fathers, and that I beare no euill will vnto your religion: [Page 251]but it is the Xoguns command, and Xi­madono hath signified vnto me, that he will make me be put to death, if I suffer so much as one only Christian to re­mayne in his Country: let me intreat you therefore you would dissemble a little for the present, and not to go ani­mating the rest.

7. Of your loue to the Fathers (said Adam) I am a good witnesse, and they I know will neuer cease to be thankefull for it. But in this matter, seeing it is a thing that doth concerne the saluation of my soule, I cannot bee obedient to you therein. Your worship sayth, that you persecute the Christiās against your will, only because you would not loose your estate and life; and I because I would not loose the estate of euerlasting life am determined to perseuer vnto death in the faith of Christ. If I for obeying you should be damned to the eternall torments of hell fire, neyther your Worship, nor the Xogun with al his power could deliuer me from them; & although yee could, yet haue I receaued so many benefites of my Lord & Sauiour Iesus [Page 252]Christ, that I cannot without most base in­gratitude cōmit so vile an act, as to leaue his fayth. Your Worship therefore may do with me as you please, for neyther will I my selfe leaue my religion, nor yet perswade any other to do it.

8. The Gouernour being much o­ffended with this answere, commanded him to be stripped naked: and the good old man glad to see so good a beginning, and giuing thankes to Almighty God for it, did help himselfe to pul of his cloaths, which being done they bound him with cordes, and carried him in that manner through the streets to his publique shame commanding that all should come out of their houses to looke & gaze vpon him, which being done they left him bound in the street vntil such tyme as they had set vp two thick postes ech of them of a fadom high distant foure or fiue hand­breadths one from the other, and put another peece of wood through them both, and aboue it a rope. To these two postes they tyed his handes and feet [Page 253]in forme of a Crosse with so great rigour that the tops of his toes did scarce touch the ground. In this manner he remayned from Friday before Palme sunday vntill holy Saturday with was Easter Eue, al­though least he should dy with the tor­ment thereof, and the Christians reue­rence him as a Martyr, they tooke him thence in the night tyme, as also when it rayned or snowed more thē ordinary. It was a strange thing that he being 63. yeares old & newly recouered of a great sicknesse though he stood there naked all that tyme exposed to the cold which was exceeding great, yet did he neuer make any shew or signe of feeling any greise at all.

9. A Father of the Society that had beene banished from thence, and was now retourned againe secretly, to visit the Christians, sent vnto him to animate him in his tormentes, and he answered. Tell the Father that I am of very good cou­rage, desire him to commend me vnto God in his prayers, and that since I haue beene put [Page 254]heere in this torment I felt nothing at all of my sicknes and infirmity. Many and great perswasions were vsed vnto him all this tyme. One sayd vnto him: Adam, verily I cannot imagine in what you put your hope to be so obstinate, for it is reported as most certaine that neither any Church shall stand, nor Father stay in all Iapone. If my hope said he were placed in these things your newes would trouble me, suppose they were certaine, as I thinke they be not: but it is not placed in them, but in Almighty God who is in all places, and not subiect to muta­tion: and I hope in him that if they do cast downe the Churches, and banish the Fathers; yet will he when it pleaseth him, build them vp a new, and bring the Fathers backe againe to Iapone. Of this good Lord I hope to haue strength to endure my toments, and to perse­uer vnto the end, and afterwards to be boun­tifully rewarded by him for it.

10. When they were most busy with him to perswade him, he looked still to heauen, and offered vp his prayers: and it seemed that sometymes he was as it [Page 255]were in extasy, the very position of his body much mouing those that beheld him to deuotion. He was bound in the manner of a S. Andrews Crosse, and his armes being tyed by the elbowes, hee fifted vp his handes (togeather with his eyes) to heauen, but could not make thē to meet. He spake vnto the Christians still with great loue and affection, ani­mating them, and desiring them to pray for him vnto God. If they asked of him that he would pray for them in heauen, he did humble himselfe saying, that he was a sinner & not worthy of so great a good. After this they carried him vnto another place that was both more publique and more cold, with intention to disgrace & torment him more. But he still remai­ned the same man, without any change at all. Vpon holy Saturday or Easter eue, because they feared the Christiās would be to much encouraged with his exāple, they loosed him from the tormenting place, and put him in the house of a Christian, a freind of his, who did enter [Page 256]into band to deliuer him whensoeuer they should aske for him, & so he staied in that house two monthes without any keeper at all.

11. Three other Christians were tyed at the same time, and in the same place with Adam, but they were not stripped naked as he was, nor yet stayed so long in the torment as he did, for that their kinred and freinds did promise the Gouernour that they would make them deny their fayth, although vnto them they sayd nothing els, but only that they had obteined licence for them to liue as Christians. The Gouernour was much delighted with this deceitfull deuise, & greatly desired the same tricke, might be put vpon Adam: but he was so careful of himselfe that they could not possibly do it.

12. The two monethes he remay­ned in his freindes house after he was taken from the torment, he liued a most holy life, spending all his tyme in a little Chamber there about a fadome square, [Page 257]eyther talking with the Christians, that came thither, of spirituall matters, or els in prayer or reading the booke of the imitation of Christ. He neuer went out from thence vnlesse it were in the night to bury some dead body. With the Gen­tills that came with purpose to peruert him he vsed such kind of speaches and behauiour that they did not long molest and trouble him. The Gouernour sent him word that he was determined to cause his fingers and his toes to be cut off, not in that manner that the payne thereof should make him dye, as he desi­red to do, but one by one, at seuerall tymes and dayes, to torment him there­with the more: to which he answered, I am ready, willing, and prepared to suffer those tormentes you speake of and greater to, & I hope in God that he wil giue me strength for all. If I dy in them, my lot shall be the hap­pier, and my ioy the greater: and if not, yet to haue suffered them will be some satisfaction for my sinnes. Only this I desire, that if it be resolued on as you say it is, that they would [Page 258]begin to execute it presently, for being an old man as I am, I do desire before I dye to haue some part of the merit.

13. The Gouernour with this an­swere was astonished, & in a rage com­manded that they should begin the exe­cution of it presently. But his man fea­ring some punishment from heauen if so cruell a torment should haue beene in­flicted vpon the innocent & holy man, he caused it to be differred vntil another tyme. After that Adam had giuen this answere vnto the Gouernour he felt in himselfe extraordinary ioy, with many heauenly comfortes and celestiall con­solations. And as he tould a certaine friend of his in great secrecy, he saw one tyme our Blessed Lady the most happy mother of our Sauiour Christ with a Crosse in her hand, by which he vnder­stood that he should obtayne the glori­ous Crowne of Martyrdome. And whereas before this tyme he could not endure to heare others say that he should be a Martyr, holding himselfe for vn­worthy [Page 259]thereof: euer after this he de­lighted very much to heare and speake of it. That he had other heauenly visi­ons besides this, might be also gathered by his wordes, though through humility he neuer would declare them vnto any.

14. The Gouernour afterwardes vsed meanes that Adam might secretly escape, and go vnto Nangasaqui, and he hauing notice thereof said: What fly? in no case I. If they will banish me, giuing me a note vnder their handes, that hauing so long tyme perswaded me that I should leaue the fayth of Christ, yet I would not, and that therefore they do hanish me, then will I goe, and not otherwise.

15. The Gouernour durst not giue him such a note, but differred the sen­tence which was giuen of cutting of his toes and fingers by little and little, car­rying him naked through all the Ilandes for an example to all Chrastians vntill he had consulted the matter with the rest of Ximadono his Gouernours: which when he had done, and had related vnto them [Page 260]the whole discourse, they all answered, that it would be a great discredit both vnto him and Ximadon [...] also, if so rebel­lious and obstinate a fellow as they ter­med him, were not seuerely punished: that the sentence of death should be noti­fied vnto him, and if he did not change his minde, also executed. Hereupon immediatly they notified vnto Adam the sentence, wherwith he receiued no small comfort. And it being published in the Country thereaboutes, there came thi­ther so great a multitude of Christians to be present at his martyrdome, that they durst not put him to death publiquely, least they should take his body for re­liques. They caried him therefore bound vnto the Castle, giuing out that this death should be very publique after some foure or fiue dayes.

16. The Christians vsed all meanes possible, for some of them at the least, to haue beene present at his death: but it could not be, for one night very secre­tly they tooke him out of the Castle and [Page 261]carried him to the place of Martyrdome, whither he went with great ioy and alacrity, although the way was very rugged, and the night exceeding darke, and they had no torches nor other light at all, because of going with more se­crecy: and whereas some of the company stumbled almost at euery step, yet did he go with such agility and nimblenes, that he was euer the foremost of them all. Being come vnto the place he kneeled downe vpon his knees, prayed most de­uoutly, and at two blowes had his head stroken off. For it being so darke a night that the executioner could not see, he gaue the first blow vpon his shoulders, at the which he neuer so much as moued, but quietly expected the second, twice inuoking aloud the blessed name of Iesus. And the Gentills themselues did testify that after his head was fallen downe v­pon the ground, he named twice more that most holy Name, so loud, that it might haue beene heard through all the valley, whereat they wondering said: [Page 262] That only to haue seene the constancy and ioy wherewithall Adam dyed, were motiue i­nough to moue any man to be a Christian: & that it was not possible, but that one dying so as he did should be saued.

17. They tooke his holy body and trayled it vnto the Sea shoare, and there wrapping it togeather with his head in a net, tying stones vnto it to make it sinke, they cast it into the Sea, because the Christians should not find it, & so re­uerence any of his reliques.

18. Though this Martyrdome were done so secretly, as I haue said, yet did the Christians suspect it, and thereupon some of them went vnto the place where it was done, but they found there only some little quantity of his fresh bloud, the which with part of his apparel they tooke with great deuotion, and re­turned with all speed possible, because the Gentills were now comming backe againe thither to couer the bloud, to the end to signe at all should remaine of his Martyrdome. The Christians of Xiqui, [Page 263]and other places vsed great diligence with nets and hooks, and other instru­mentes to haue found and taken vp his holy body: and there was a Spaniard that offered 500. Ducates to any one that could bring it him, but it could not possibly be found.

19. Diuers Christians did affirme, that for many dayes togeather there was seene a great brightnes ouer the place where this holy seruant of God was put to death, as also ouer that place of the Sea wherein his body was cast, the which is so certaine, so many Christians seeing it altogether, sometymes fourty, sōetymes fifty, sometymes more, notonce nor twice but often tymes, that there can be made no doubt thereof. Some there were that would not beleeue it be­cause themselues did not see it with the rest, which yet afterwardes hauing dis­posed themselues by prayer to that end, did most cleerly & euidently see and per­ceiue it.

. Many notable thinges might be [Page 264]related of this holy man, but omitting all the rest I will only set downe two which in my opinion seeme very worthy of me­mory. An ancient Christian thinking in his hart within himselfe what tor­mentes might be giuē him which might make him wauer in the profession of his faith, and all seeming very easy to him to endure, only the thought that seauen younge Children which he had should be tormented before his face, and that his wife should be carried through the streets to publique shame, did terrify him exceeding much, and make him some­what wauer in his mind. All this passed in his hart within himselfe, not speak­ing of it one word at all to any one aliue. This man afterwards went to visit Adam when he was in prison, who seeing him said: What an impression did the imaginatiō of your wiues publique shame, and your Chil­drens tormenting make in you? O what a de­ceipt is this! Be not afrayd, for he that giues courage for one thinge will giue also for the rest. The man was astonished when he [Page 265]perceaued that Adam had seene and vn­derstood that which he only thought within himselfe, and was encouraged thereby to confesse his faith, and suffer for it all that should be offered.

. Another man being ouercome by faire words and intreaties, did shew some frailty in the confession of his fayth, who going afterwardes to visit Adam, he reprehended him very sharply for it, but after he was gone from thence Adam said vnto those that were present: This man being importunated did shew some frailty, but he will stoutly stand heere after for the honour of God. And so it happened indeed, for he repenting himselfe of his fault, and very sory for it, went to one of the Officers who had beene the occa­sion of his sinne, and in his house in the presence of diuers Gentills said vnto him: Sir you remember well the meanes you vsed with me to make me leaue the faith of Christ, and I moued with your intreaties did shew my selfe vnconstant and cowardly: But in very truth did not leaue to be a Christian, [Page 266]nor to say my beades: and now euery night I do discipline my selfe for the sinne I then cō ­mitted. I do desire you very earnestly you would hould me for a Christian, and to signify the same to all that haue had notice of my fall.

. The Gentill was much often­ded to heare him speake in that manner, as also the rest that were present, saying, that, that which he desired could neither be granted nor permitted being contrary to the Xoguns comand. To which he re­plying, that at least they would let him haue his beades and pictures publiquely: they being very angry thrust him out of the roome disgracfully, with many thre­atning speaches. But he to shew that he neither was affraid of them, nor ashamed to be accounted a Christan, went ime­diatly into the Kitchen of the house, and taking vp a hoat burning Iron that was there, he made therewith a great Crosse in his forehead, burning his flesh excee­dingly, and so returning to the place where the Gentills were, he said vnto thē: [Page 267] My Maisters now that I haue made this sign of the holy Crosse in my forehead, no man can doubt but that I am a Christian: well may you giue me all the torments that you please, for I hope in God since he hath giuen me strength to do this, he will also giue me courage to suffer whatsoeuer else.

23. The Gouernour afterward had notice of this action, and determined to haue punished him seuerely for it, but others disswaded him saying, that with the example of Adam and of this man there would be many more that would offer themselues to martyrdome, if he did deale any further therein. Whereu­pon he dissembled the matter, and the good Christian who remained marked for al his life, did say that after he heard Adams words he could neuer be quiet in mind vntill he had made this Confessiō of his Fayth, and with his example ani­mated all the other Chistians to be con­stant and couragious.

24. The Fathers of the Society were also banished out of the Country [Page 268]of Conzura, although the Gouernour there was not so rigorous in his procee­dings as in some other places, for that he did not imediatly set vpon the Chri­stians, but after some tyme, and that on­ly to make a shew that he had some res­pect vnto the Xoguns order. He com­manded first of all, six good Christians who had the care and custody of six Churches committed vnto them, as also to animate the rest of the Christians in the Fathers absence to depart the Coun­try: then he banished eleuen or twelue ouer Christians that had beene banished out of other kingdomes for their fayth, and were retyred thither to haue meanes to liue neere to the Church: so that one with another there were banished out of that Country some two hundred and fifty Christians, all very ioyfull and con­tent to see themselues so often banished, so tossed and turmoyled for the fayth of Christ.

25. After this they gaue out that they would carry all the women, that [Page 269]would not leaue to be Christians, through all the townes naked to their publike shame; the which did cause in them all great feare and trouble. But one among the rest, a woman of good estate, did animate them all, saying: That it were not much for them to passe that shame for Christ, seeing he had suffered the same for them, and that she was ready and prepa­red to be carried so through all the townes and Citties of Iapone, rather then once to offend Almighty God. With this the rest were much encouraged, and so they see­ing the Gouernour comming a little af­ter into the streetes with armed men, all of them that could did go together to one place animating one another to dye for their Religion. But the gentills meaning only to make a demonstration that they did obey the Xoguns Command, and to haue some colour afterwardes to giue out that now there were no Christians in the Country, they went only vnto some few poore persons that were without the towne, & perswading them to subscribe [Page 270]according to their pleasure, they retur­ned with great triumph, publishing a­broad that now all had left the professi­on of the Christian fayth. Whereupon they cast downe the Churches, and cut downe all the Crosses; but the Christi­ans set vp one again on a mountaine not farr of from the towne, whither they went to pray at sundry tymes, and do their disciplines. The like happened to the Christians of Oyano, which is another Iland neere adioyning thereto, some of them being very much abused, others banished for their fayth.

Of that which passed in other places: And of the glorious death of Minalius in Fucofoti. CHAP. XIII.

HAVINGE related that which happened in other Kingdomes, it remayneth now that we speak a little of such thinges as passed at this [Page 271]tyme in the Citty of Nangasaqui, and in other townes neere adioyning thereto. The Fathers of the Society had fiue or six Houses in the Kingdome of Fixen, besides those which they had in Nangasa­qui, and besides diuers other Chappells which they often visited. The first was in Isafay, where the Lord or Prince al­though a Gentill being a freind vnto thē, did desire to conserue the Churches and Christians in peace and quietnes: yet for feare of the Xogun, he comanded first that the Church of Isafay should be taken downe, leauing the other houses standing as they were, and that the Churches of the villages should be so disguised that they should not seeme to be that which they were: yet he permit­ted a Father to come and visit the Chri­stians secretly. A little after this he made a Proclamation, in which he did com­mand that all should leaue to be Christi­ans, as the Xogun had ordained, but yet vnder hand he gaue order that in the exe­cutiō, no rigour should be vsed, although [Page 272]some Noble men his subiectes moued eyther with hatred towards the Christi­an faith, or with that they saw practised in other places, did very much persecute their seruantes, who thereby manifested their Constancy, and defire to dy for their Religion, some of them suffering banishment, and loosing therby al that which they had, others being ready to do the same, were permitted for a tyme and winked at.

2. The Fathers had another howse in Fudoyama, from whence they did vse to visit part of the estate of Omura and other Territories thereabout. The Bonzi of Omura did make earnest suite vnto the Prince, that he would compell his sub­iectes to imbrace their sect, and leaue the faith of Christ: but he made answere vnto them, that for religiō sake he would not depriue himselfe of his ancient sub­iectes; telling them moreouer, that if they were so certaine that their sect was good and true, they should conuince the Christians with their reasons, and not [Page 273]compell them by force. Yet notwith­standing to giue them some content, he made a law that whosoeuer did receaue any of the Fathers into his house should incurre the forfeyture of a certaine some of money, but they for all that neyther left to intertaine them, nor yet to seeke and make inquiry after them. Ximadono vsed more extremity, for that he seized vpon the goodes and landes of the Chri­stians of Caratzu, banishing them out of his Countries. And one among the rest who in that occasion left all he had with great courage and content was George Acasioye, of whose notable fer­uour and glorious death we shall make mention in the 10. Chapter of the se­cond Part of this narration. Nabexima­dono, who was the Prince of that coun­try, gaue comand, that the Church of Fundayama should be pulled downe, but towardes the Christians no rigour at all was vsed, & so one of the Fathers did re­mayne there secretly & visited thē al of­tētyms, with no lesse labour then cōtent.

[Page 274]3. In this Countrey there was a Christian to whose care the keeping was committed of a Church and the thinges therein, and certaine Gentills intending by force to take a picture out of it, he tould them couragiously, that he would sooner loose his head, then let it go. They durst not kill him without order from the Prince, who at that tyme was fart off, & on the other syde they feared least he would fly away before the answere came. The which when he vnderstood he bouldly went vnto them, and said. Go aske the Prince what his pleasure is to haue done with me, and I will stay here till you re­turne. If I fly you shall vnderstand thereby that I leaue to be a Christian, which is that which you desire. There he remayned ex­pecting a good while; at length the sen­tence came that they should take all he had from him, and put him out of the Country, and so it was put in execution, and he taking with him the picture went to Nangasaqui more contented in his owne mind, then if he had carried with [Page 265]him all his wealth, and much more then that he had before.

4. The third & fourth houses which the Fathers had in this Kingdome were in Vracami, and Mongui, in which places because they were so neere to Nangasaqui there was no other thing done, but on­ly preparations made for the generall assault which all did expect would soone after follow. Their fifth House was in Fucafori, where there was more copious and glorious fruit. This towne is subiect to the Lord of Fixen, and standeth at the entrance of the Port or Hauen of Nangasaqui. When Safioyedono was made Gouernor of Nangasaqui, he being very zealous in the superstitious religion of the Gentills, and hauing no place within the Citty where to vse his Heathenish rites (all being there Christians) he caused a little temple (which they call Mia) to be made in Fucafori, whither he went to that purpose as often as oc­casion was required. It greeued him very much, to see a Church of the Christians [Page 276]there, and he so contriued the matter that the yeare last past it was cast downe without any other domage done vnto the Christians: but now vpon this occa­sion he caused a Proclamation to be made that all should leaue their fayth vnder great paines & forfeytures: to the which the Christians all with one accord ans­wered, that although it cost them their liues they would not do it. Whereupon the Gouernour sending for the Chiefe of them, gaue them very bad speaches, calling them fooles & Asses, that wher­as following the Sectes of Iapone, they might saue their soules and ioyntly liue in pleasure, prosperity, and content: yet they would rather follow a hard Re­ligion, taught only by a few strangers, & that with danger to loose their goodes and liues, and the liberty of their wiues and Children.

5. To the which one of the Chri­stians in name of the rest answered in this manner: My Lord, the reason why we imbrace and follow the fayth of Christ, is [Page 277]because it is manifest vnto vs, that in it only we can be saued and not in any of the sectes of Iapone, which be both very different and dis­agreeing among themselues, and all of them without any solid ground and true foundati­on. And in matters concerning the gayning or loosing of eternall life, it were no wisdome, but plaine folloy, to haue too much regard to the losse of temporall goodes, as all thinges in this world be. The Gouernour replyed, asking him, If he had euer seen or spoken with any post, or other messenger that came from the other world, and brought newes of another life. The reasons my Lord (said he) are so euident, that there is another life, and the testimonies and ar­gumentes that our religion is the only truth, are so strong, that they be of much more force and officacy then the wordes of any Messenger in the world. If it please your Lordship to heare the Sermons, you shall easily see the truth of the Christian fayth, and euidently perceaue the falsity of all the Sectes of Iapone. With this the Gouernour growing into great choler, commanded them imediatly to [Page 278]deliuer vp to him their Rosaries, to whō one named Peter answered very stoutly. There is none here will leaue his fayth or de­liuer vp his Rosary, and it for this cause you will depriue vs of our liues, we are all ready & prepared to giue them willingly. And with that he went away. Peter his Father in law, who was a Gentill, fearing lest some hurt would come vnto him, for that which he had spoken, intreated the Go­uernour to pardon him for that he was but a yong man, and had spoken rashly without mature consideration, and that he would enter into bondes to make him leaue his fayth.

6. Peter vnderstanding what his Father in law had done and said, present­ly sent vnto him his wife and children with this [...]essage. The loue of your daugh­ter and grandchildren haue made you promise [...], that which you ought not to haue done there therefore I send you them, and I without them shall dy more freely, and with more content. And vnto the Gouernour he sent word, that he would not stand [Page 279]to that which his Father in law had pro­mised in his behalfe: and that moreouer he was not sorry for the wordes which he had spoken in his presence; and be­cause he did expect no lesse then to be put to death for them, he therefore for that effect sent him there is sword. But the Gouernour dissembling the matter, would not proceed any further against him, contenting himselfe with his Fa­ther in law his word and promise, wher­by Peter escaped death at that tyme, gay­ning notwithstanding doubtlesse for his worthy resolution great merit at God Almighty his handes.

7. At the same tyme, and vpon the same occasion there were two brethren named Mine Cosmo, and Min [...] Luis, who answered very constantly that in no case they would leaue the fayth of Christ, the which for so many yeares they had professed. And although the Gouernour vsed all meanes possible to make them condescend vnto his will, at least in out­ward shew, yet could he not moue them [Page 280]any thing at all, they still resisting most couragiously. He told them he was very sorry that they being of his name, and something also of kinred vnto him, would cause him insteed of fauour to proceed with rigour against them. They answered, that they, their wiues & chil­dren were Christians, and by Godes holy grace would so remaine, and that for their holy religion they were ready to giue their liues. Whereupon the Go­uernour comanded them to keep their owne house as a prison vntill he had con­sulted with the Prince what should be done. Vpon this it seemed vnto them that they were now in great liklihood to obteine the crowne of Martirdōe which they so much desired: the better therfore to prepare themselues thereto they went one night to Nangasaqui, and there con­fessed themselues, desiring the Fathers to pray for them, that for their sinnes & owne vnworthines they might not loose their crowne which they expected. The same night they returned home againe, [Page 281]made themselues now apparell, and bought candles to carry in their handes when they should be carried to Martyr­dome, expecting euery houre with great desire their iudgment, sentence and con­demnation.

8. Vpon Corpus Christi day in the morning the Gouernour sent word vnto Luis, that he meant that day to go to re­create himselfe, and see some filhing in the Sea, and that he desired to haue him go with him to keep him company. Luis at the first thought to haue excused him­selfe by reason it was so great a holy day, but afterwards vpon further considera­tion, surmysing what the matter might be, taking his leaue of all his family, he went with much alacrity, and the boat in which they went being now almost a league in the sea from the land, the Go­uernour sayd vnto him: Luis do you re­maine stil setled in the opinion you were of three dayes past in being and conti­nuing still a Christian? Yes indeed do I (said Luis) and am very well content and [Page 282]desirous to dye for it. Thereupon all those that were in the boat mocked and sco­ffed at him, as if he had beene a foole or a madman: but he little regarded their wordes, & seemed to be nothing moued with their iniurious speaches: the which the Gouernour perceiuing commanded that his head should be cut of imediatly, the which was done at two blowes, he being vpon his knees and most deuoutly inuoking the holy name of Iesus. His head being cut off they tyed stones ther­unto as also vnto his holy body, and cast them both into the sea, because no reli­ques of him should remayne: returning home they confiscated his goods & house making his wife a slaue. The same they did with the wife children and goods of Cosmo his elder brother, whome they ba­nished out of the country, the which he accepted willingly being no lesse ioyfull to loose that which he had for Christ, the full of sorrow that he was not compa­nion to his brother in the Crowne of Martyrdome.

[Page 283]9. The manner of Luis his Martyr­dome being once known in Nangasaqui, no diligence was left vndone to find his holy body, being sought for by diuers persons with all care and diligence for fiue dayes togeather, but could not find so much as the least signe thereof, al­though they knewe the place where it was cast into the sea. Vpon the fifth day, they saw a kind of cleere brightnes ouer a certaine place, as those that found it did affirme, and taking that for a signe thereof, they sought there, and so found it presently, & carried it vnto the Fathers of the Society who did with alreuerence place it in the Church of the Miscricordia with intention, heareafter when this storme is past, to build a Church in Fu­cafori to the glory of God, in memory of him.

Of such thinges, as passed in Nangasaqui, before the banishment. CHAP. XIIII.

THERE were in Nangasaqui, as I said in the 5. Chapter, foure Churchs of the Society of Iesus, three Monasteries, of S. Austin, S. De­minicke, and S. Francis, foure Parish Churches and three or foure Chappells. All the inhabitantes thereof and of the country round about were Christians. There at this time were al the Fathers gathered together expecting eyther the execution of the sentence, giuen by the Xogun before mentioned of their finall banishment, or els perhaps some miti­gation thereof, by meanes and medi­ation of the Portugall [...], whose ships were shortly expected to come thither. In the same expectation were Don Iusto, Don Iohn, and the rest of those that were ba­nished from the Caini. exceeding was the [Page 285]concourse of Christians from all partes of Iapone thither, some to take their leaue, others to receaue the Sacraments therby to arme themselues for the future fight, all lamenting the losse they were to su­staine by the departure of their spirituall maysters, pastors, guides, and ghostly Fathers, and so great was their feruour, that vntil the end of October they scarce euer let the Fathers rest neither by day nor night, comming to them continually for icounsaile, comfort, direction and adu se.

2. At the beginning of this yeare the Bishop of Iapone, Don Luis Cerqueira of the Society of Iesus departed out of this life. He was a man of great wisdom and learning, and of no lesse vertue, piety, & sanctity of life, & very zealous of the good of his Church, which by his death at that tyme sustayned a wonderous losse. Greatly was he grieued to see so cruell a persecution raysed against his flocke, and that he could not by any meanes remedy it, nor defend his sheep [Page 286]from the cruell wolues. Some monthes before the persecution did begin he fell sicke, and after with the newes thereof and griefe ther at his sicknesse dayly did increase, and so within a few dayes no phisicke being of force to prolonge or sane his life, he gaue his soule vnto Alm. God, vnto whose paternall prouidence he did commend his poore afflicted Church, desiring him eyther to defend and succour it, or els to giue force and strength to the Christians to suffer and endure the violent and tyranicall procee­dinges of the Gentills their enemies a­gainst them. His death was vpon the 16. of February 1614.

3. Sixetene yeares had he gouerned that new planted Church with great re­ctitude and rare examplar life, and in that tyme he had feene many different successes, sometimes great prosperity in the connersion of many soules and men of worth, vnto the fayth of Christ: at other tymes great aduersicies, afflictions and persecutions, in all which he alwaies [Page 287]shewed a great quietnes and serenity of mind, and a firme trust and confi­dence in God. He was much respected and beloued of his flock & of all the reli­gious persons that were in Iapone: yea the Xogun himselfe, his Courtiers and Fauo­rites when some yeares agoe he did vi­sit them, did commend and esteeme him very much; so did likewise all the Lordes and Princes, though they were otherwise as Gentills, not affected to re­ligion: for which reason at this tyme there was great want of him, and his death was much lamented generally of all.

4. After his death Father Prouinciall of the Society remayned with the care of the gouernement of the Bishopricke, vntil such tyme as another Pastor should be appointed, and for that respect, as also for the obligation of the common good of all the Christians of Iapone, he deter­mined with the aduice and counsaile of the rest of the religious, to send vnto the Court Father Iames Mesquita of the [Page 288]Society, who had beene a long tyme Rector of the Colledg of Nangasaqui, & was well acquainted with the Safioye, to deale with the Xogun, and to giue him information of the truth of all matters. The Father went and did his best endea­uours, but the Safioye himselfe being the Chiefe sticler in the busines, gaue him answere, that it was not possible to haue audience in that matter, because the Xo­gun was already fully resolued that not so much as one of all the Fathers should remayne in all the Country, and there­with he comanded him imediatly to re­turne to Nangasaqui, where all did pre­pare themselues to the conflict no lesse then in other places, vsing to that end al spirituall meanes they could, now that there was no hope in humane diligence.

5. In the Colledge of the Society comonly there were wont to be before this persecution began foure thousand Cōmunicants, and more in euery of the principall feastes of the yeare: but now there was much greater concourse both [Page 289]of those that dwelt within the Citty, as also of those that came from abroad and liued in other places. Scarce were there any that did not make in this occasion a general confession of al their life, thereby to prepare themselues the better to Mar­tyrdome: many both men and women made themselues new clothes, therein to signify the gladnes and willingnes of their mindes to suffer death, or any tor­mentes for their faith, as also to receiue them therein with more decency. To the end that al might be holpen and suffici­ently instructed in this occasion, & this dōe with the least note possible, was ap­pointed in euery street one house where the people commonly met togeather to make the prayer of Fortie-howres, six or seauen Preachers going out of the Colledge euery day thither to make them exhortations, and instruct them how they ought to behaue themselues in the confession of their faith, in their tor­mentes, and in Martyrdome it selfe: and in these places inumerable were the prai­ers, [Page 290]fastes, disciplines, and other pen­nances which were done to that end.

6. Whilest they were thus busied & imployed, there came letters from the Xogun that all the religious persons and those that were banished for their religiō should find ships at their owne charges, to go out of the Country the October following, the which newes did increase both the griefe, and the feruour of the Christians, who were all distributed into diuers Confraternities, thereby the better and with greater vnion to helpe one the other, as indeed by that meanes they did exceedingly. But because it is an easy matter through zeale & feruour to grow to some, excesse therefore the Fathers tooke great care to counsayle them they should behaue themselues in such sort, that they did not exasperate the Gentills, nor giue them occasion to report, that the cause of the persecution was some mutiny or rebellion on their parts, and not only because they would not deny the fayth of Christ: and parti­culerly [Page 291]they did procure that certaine writings which they made amongst themselues and subscribed with their names, what they would do in case that the Fathers were put out of Iapone, and themselues forced to deny their fayth, should be done in that manner that the Gentills should haue no colour to calum­niate them: the which was a matter of very great importance & confequence.

7. The feruour of the Christians increasing dayly more & more, came at lēgthto that passe that not cōtented with their secret penances, they began (with­out euer consulting the Fathers therein) to make open processions in the streets, doing therein many publike penances. About the beginning of May they made one or two, all of them disciplining themselues therein: and vpon the twelfe day of the same moneth there went one out of the Church of All-Saintes with diuers kindes of penances in which there were about a thousand penitentes, some carryng heauy crosses on their backes, [Page 292]others being loaden with chaines of Iron, others fiercely disciplining of thē ­selues and the like, in this manner visi­ting all the Churches of the towne, as­king with weeping eyes mercy at God Almighty his handes: and diuers chil­dren went in their company singing the letanies with such deuotion, as moued euen the hardest harts to melt with sor­row, and their eyes to sheed aboun­dant teares. In this manner they went continuing their procession vntil there were neyther street nor Confraternity in al the towne that did not make one or two at the least.

8. Within the Octaues of Pentecost there were made two very solemne pro­cessions; the first was ordered by the Fa­thers of S. Dominickes Order, and there­in were an exceeding number that did discipline themselues, and diuers with ropes tyed to their neckes and crownes of pricking thornes vpon their heades. The second was directed by the Fathers of S. Auguflines Order, in which there [Page 293]were some 500. persons all clothed in purple weedes carriyng heauy crosses on their backes, besides diuers others that went disciplining of themselues: so that there was not scarce any one person in all the Citty, man, womā, nor Child that did not, some once, some twice, some thrice go in these processions, doing som pennance or other therin, all with in­tention to moue Almighty God to mer­cy towardes them, and to shew the de­sire they had by this meanes to prepare themselues to suffer some thing for the loue of Christ. For conclusion of all, Fa­ther Prouinciall of the Society did ap­point that a solemne procession of the blessed Sacrament should be made in the Colledge vpon Corpus Christi day, the which was accordingly performed with very great solemnity, cōcourse of people and denotion, and after it the prayor of 40. houres was kept publikely, there be­ing Sermons made both in the morning and afternoone: wherin the people were so moued to deuotion, to sighes, and [Page 294]teares, that the Preacher at length could scarce be heard for them: all which put many in good hope that God would heare their cryes and prayers, and eyther tye the handes of those that were their enemies, or giue them force and strength to get the victory.

9. This feruorous māner of procee­ding, and to see moreouer that the Chri­stians made so small account of tempo­rall thinges, did cause such an amaze in the seruantes of Safioye, who were Gen­tills, that they wrote forthwith vnto their Lord (who was now comming from the Court) signifiiyng vnto him that the Citty was all in an vprore, all vnyted together and resolued not to obey the Xogun, nor to let the Fathers depart the country, paynting out the matter in the worst manner that they could, and aduising him he should be carefull and consider how he came. If these letters had come to Safioye his owne handes it had beene an easy matter to haue infor­med him of the truth and pacified all: [Page 295]but the Messenger missing of him in the way, went directly vnto the Court of Surunga, and gaue them to a sister of his who was in great league with the Xogun, and she being a wicked woman, a Gen­till and an enemy to the Christian fayth, went weeping with them vnto the Xo­gun, and related the matter in such man­ner, as though doubtlesse her brethren were both of them slaine already at Nangasaqui. Wherewithall the Xogun was so moued to anger and indignation, that laying his hand vpon his sword, he swore, that if Nangasaqui were neere hand he would go thither himselfe in person, and put it all to sword and fire. And fearing least Safioye alone could not be able to rule the Christians and bring them to due order and obedience, he commanded that Surungadone one of the principall Captaines which he had in Fushimi should go thither with all his souldiers, and gathering together all the rest thereabout that were needful should execute that there which should be [Page 296]thought most fitting and expedient.

How the Fathers of the Society of Iesus were banished, & the Churches of Nangasaqui destroyed. CHAP. XV.

SAFIOYDONO at his arrinall at Nangasaqui vpon the 23. of Iune, hauing by the way done that in A­rima which we mentioned in the 9. Chapter, saw that all was quiet without any mutiny or rebellion at all, and that the feruour which the Christians had shewed was only to aske mercy at Gods handes, and shew that they were ready to suffer and giue their liues for Christ. Within two daies after his comming he sent word vnto Father Prouinciall of the Society, to the Superiours of the o­ther Religious Orders, and vnto the Se­cular Priestes, that they should all make prouision for shipps in tyme, for that not one of them, whether he were stranger [Page 297]or free-Denizen, should stay in the Country, no not so much as any of the youthes of the Seminary: the which cau­sed a generall sorrow in all the Christi­ans: although the newes which imedia­tely came vpon it, that the ship of tra­ffique of the Portugals was safely arriued from China thither, did not only ioy the Gentills, but also gaue some comfort vn­to them, for they hoped that vpon this occasion the Gentills through the great desire they haue to traffique with the Por­tugalls, would wincke at them, at least for a tyme: especially it being most cer­taine that the Xogun himselfe had shewed great contentment when he heard there­of, and commanded that all fauour and kind vsage should be shewed both to the Captaine, and his Company.

2. Hereupon Father Prouinciall delt with the Captaine, and he very willin­gly offered himselfe to goe vnto the Court to intreate of the Xogun, that at the least he would permit one Church in Nangasaqui, as the Portugalls & Spani­ardes, [Page 298]that liue there, and go and come with their shipps, had euer had, and it was thought the best course to intreat Sasioyedono to ioyne with the Captaine in this petition to the Xogun, because o­therwise infallibly it would be crossed and neuer take effect. Whilest they were busy in this consultations Surungadono came with his souldiers from the Court to Nangasqui, and thinking to haue found all the Country in Rebellion as it was reported there, he found no signe at all of any such thing, wherewithall he shewed himselfe much disgusted, and Safioyedono was no lesse with his com­ming thither. Whereupon they sent new information vnto the Court, but ney­ther true nor fauourable towardes the Christians, both because they knew the Xogun could not endure thē & was reso­lued to destroy the Christianity of al his Countries, and also because they would not contradict one the other, nor rayse any disgust or discontent among them­selues, for of this and their owne interest [Page 299]the Gentills of Iapone haue allwaies [...]hore regard, then eyther of reason, or [...]ustice, equity, or Conscience.

3. Both Safioye and Surungadono were vnwilling that the Captaine of the Portugal ship should go vnto the Court, [...]aying that it would be an occasion of a greater breach if the Xogun should not graunt (as they thought he would not) [...]hat which the Captaine in persō should aske of him, and that it were far better [...]o send an embassage vnto him with a present, the which although for this yeare perhapps it would not do much good, yet would it be a disposition for the yeare following, when his anger was once past, to get a grant of what they de­sired. There was no remedy but to fol­low their counsay le, because it was im­possible that any thing could haue suc­cesse which was against their good li­king: so thereupon foure or fiue Portu­galls of good estimation were sent vnto the Court, and hear caster wee shall sig­nify what effect their iourney had.

[Page 300]4. In the meane while Safioy [...] not only sollicite the departure of [...] Fathers by meanes of his own message [...] but also forced the Gouernours of th [...] Citty, and the most substantiall men [...] euery street to enter into obligation, [...] to consent that any of the Fathers should remaine secretly hidden, vnder paine [...] their liues, confiscation of their goods and bondage of their wiues and chil­dren. The hope that the Fathers had that they might remaine at least some of them in Nangasaqui, and from thence by little and little go recouering that which they had lost, did something mitigate the sorrow which they conceyued for the [...] Churches lost, and for the euill vsage of the Christians. But now seeing them­selues frustrate of that hope, and that [...] force they must forsake. & leaue desolate so many soules which for so long tyme they had guyded towards heauen, and instructed in the knowledge and true seruice of Almighty God, with so great labour, care, trauayle and paines, did [Page 301]wound their very heartes with griefe: which was also much increased seeing he teares, and hearing the lamentations [...]f those good Christians which conti­nually came vnto them whilest they remayned there, the which was now to [...]e but a very little while: for at that very tyme there came from the Court the [...]nall resolution of all, which was, that although the Xogun had receaued the Embassage of the Portugalls, and promi­ [...]ed them all fauour in such thinges as concerned their trade and traffique, yet [...] for other matters concerning the stay [...]f some of the Fathers in Nangasaqui, [...]here was no remedy; saying that by [...]nly granting or permitting them one Church thereon other occasions hereto­fore, they had by that meanes entred a­ [...]aine into all the Countries of Iapone, and that therefore now he would see [...] hee could put them out for good and all.

5. There were in all Iapone 22. Priestes, and fiue lay brethren of the holy [Page 302]order of S. Dominicke, S. Franci, and S. Austine, seauen secular Priestes Iapoman borne, and foure or fiue of other infen [...] our Orders Of the Society there were 117. Fathers and Brothers, besides that in their Seminary they had cōmonly [...] younge youthes, which they brought vp in learning and vertue to help tow­ardes the conuersion of their Country; and almost as many more of good parter and sufficiency which did helpe to the same end were dispersed in diuers of the Fathers howses and Residences. The most of these by reasō of the necessity & want whereunto they were brought by the persecution, they were forced to dis­misse, and some of those of the Seminary they left behind with persons of trust & confidence, because it was not possible to carry them all with them. All the Fathers did desire to remayne had and disguised in Iapone to help the Christians and be partakers of their sufferinges, but it could not be, by reason of the strict order that was taken against their stay, [Page 303]and the extreme difficulty in fynding meanes to keep them secret.

6. The secular Priests and the other religious persons consulted the matter amongst themselues, and as many of them remayned as could conueniently, and Father Prouinciall of the Society did send of his subiectes with all secrecy into diuers places 18. Fathers, and with them nine brethren, and some Semina­ristes, who with more security might visit the Christians in the Fathers names then they could themselues. Others of the Fathers should haue retourned as soone as the were out of the hauen, & so remayned, but it could not possibly be effectuated, by reason of the many spyes and others that were set to watch of purpose to hinder their designement therein.

7. For all those persons that were to go into banishment, there were but three shippes, and those little ones, and very ill prouided. Vpon Saturday being the 25. of October, Safioye sent word, [Page 304]comanding them that vpon the 27. in any case they should imbarke them­selues, and if those shipps were not ready then, they should all go vnto Fucunda which is another port towne thereby. They had already taken all the pictures out of the Churches: and after they had comunicated al that were desirous to re­ceiue the B. Sacrament & consummated that which did remayne thereof, they made their last Sermons vnto the Chri­stians whome they were to leaue behind them there, how they should behaue themselues in the confessiō of their faith encouraging them to constancy, with assurance that by the grace of God that tempest would quietly cease and could not long endure. The bodies of diuers holy Martyrs that had beene buried in their Churches, they tooke vo & secretly layd them in diuers places where they might remayne secure, and be kept with reuerent respect vntill some better tyme. The same they did with the bodies of di­uers of the Fathers and brethren there [Page 305]buried who had with great cure & zeale laboured in the cultiuating that parcell of Christes vineyard, because they should not be abused and profaned by the Gentills, enemies of Christs true reli­gion. Finallie these thinges being al con­cluded, vpon the 27. of October in the yeare 1614. the Gentills tooke possession of all their Churches. The greater part of the religious men, and the rest that were appointed to banishement, were carried to Fucunda, and there put in little Cottages of fishermen, and kept by Offi­cers that watched them both by sea and lande. Others, togeather with Father Prouinciall remayned in a place neere Nangasaqui fiue or sixe daies vntill such tyme as the shipps were all prepared.

8. And in this place dyed Father Iames Mesquita a man of great vertue wisdome and industry in the conuersion of the Gentills of that country of Iapone where he had liued well nigh fourty yeares. He came from thence into Europe diuers yeares ago for tutor and condu­ctor [Page 306]of those tower Gentlemē that came in the name of the Christian Princes of Bungo, Arima, and Omura to kisse Pope Gregorie the 13. his feet, and King Philip the second his hands, and after that so long iorney he spent many yeares in the conuersion and instruction of the people of those countries of whome he was ex­ceedingly beloued. His sicknes was oc­casioned as was thought by the griefe he tooke to see the present iniuries & cala­mities of those poore afflicted Christi­ans. Meanes was made to Safioye that he might be carried into the Citty to be cu­red there, but he would not permit it by any meanes, and so being carried to a little straw cabbin of a poore Fisherman there he dyed with wounderous ioy and comfort of his soule vpon the first day of Nouember, hauing suffered in his life tyme very much for the propagation of the fayth, and glory of our blessed Saui­our.

9. The Gentills soone after they had taken the Christians Churches into [Page 307]their handes with great contempt began to pull them downe and burne the wood therof, as they had done in Meaco and Ozaca: but this ioy did not endure long, for that not long after there came newes that the Kingdome was all in an vprore by reason of a falling out betwixt the old Xogun & Fideyori the sonne of Taycosama, who was last Emperour, as shall be she­wed at the end of the second part of this Relation.

10. Vpon the 7. & 8. of Nouember did set to sayle the glorious fleet of Religious persons, & Iaponian Gentlemen sent in ba­nishment for the fayth of Christ, & they went in this māner. In one ship that went vnto the Philipine Ilandes there were the Fathers of S. Dominicke, S. Frauncis, & S. Augustines Orders, 8. Fathers of the So­ciety, 15. Brethren, and 15. Seminaristes, and with them Don Iusto, and Don Iohn with their Families, and other Gentle­men banished from Meaco. In the other two which went for Macan a Port town of China there went more then threescor [Page 308]Fathers and Brethren of the Society, and more then sifty Seminaristes. And this was the successe of the persecution and ba­nishment of the Fathers, vntill the 8. of Nouember 1614. That which happened afterwardes shal be related in the second Part: although it seemeth conuenient first in one or two Chapters more to ad to this a breife narration of the Heroicall actes and vertues of Don Iusto, and of his arriuall at the Philippines.

Of the arriuall of the Fathers of the Society at Macan, and Manilla; and of the notable vertues of Don Iusto. CHAP. XVI.

IT is not hard to coniecture in what affliction the poore Christians of I­pone remayned, seeing thēselues now without Priestes and Pastours, then Churches cast downe and burned, and all the Country swarming with Soul­diers, [Page 309]not knowing what would be the end & euent of so tempestuous a storme, yet much more was the griefe of the Fa­thers, who were by violence separated from their spirituall Children, whome by the Ghospell of Christ Iesus they had begotten vnto God, & whome therefore they most entirely loued, & whose good they most earnestly desired. This only cō ­forted them, that they hoped to returne vnto them shortly disguised, if they could not otherwise; and also to see them with such courage to suffer for their fayth when they departed from them.

2. The two ships that went for Ma­can ariued safely there within few dayes, as both the way being shorter, and the ships much better then that which went vnto the Philipines, which being but an old vessell not well prouided, and so loaden with passengers that they could scarce stand one by another, was there­fore much feared would miscary by the way. And this feare was much aug­mented [Page 310]by meanes of two shipps of Hol­landers which being in Firando meant to haue set out after them and taken them, the which infallibly they would haue done, had not the Lord of that Citty, though a Gentil, hindred them. The Fa­thers of the Society did not thinke to haue sent more then eight or ten vnto the Philippines, and scarce had they taken roome for so many in the ship, and ther­fore when afterwardes it fell out to be precisely necessary that eight and thirty should go therein, they were so straight­ned and pestered, that therewithall & by reason of other incommodities there dyed two of the Fathers, and two of the brethren: two of them whilest they were at sea, and the other two imediatly after their comming to land.

3. Fa. Antony Francis de Critant was the first of them that dyed at sea, a man of threescore and eight years old whereof he had spent thirty in Iapone with great example of sanctity, holines of life and zeale of soules. He was Mini­ster [Page 311]of the Colledge of Nangasaqui, and tooke such paines at the tyme of their de­parture thence that with very wearines, and the foresaid striatnes, without any other infirmity, he dyed: and because he was of notorious vertue, and dyed in ba­nishment for the fayth of Christ, he was reuerenced of all the religious men that went in the ship, as a worthy Con­fessor of Christ. He dyed within sight of land, and therefore the Captaine of the ship with diuers of the religious persons carried his body vnto an Hermitage by the shore side, from whence afterward it was conueyed to the Citty & Colledge of Manilla, where within a few dayes they arriued after a monethes nauigation, wherein they had had much foule wea­ther and diuers cruell stormes.

4. Before I relate the māner of inter, taynment which was made in Manilla to Don Iusto, Don Iohn and their Company, it will not be amisse to shew briefly who they where, and set downe some part of that which they did and suffered [Page 312]for the fayth of Christ, and for his holy Church. This Don Iusto was borne in the Kingdome of Tzunocuni, not far off from the Citty of Meaco: his Fathers name was Darius Findadono, his Mo­thers Mary: he was of the noble and auncient house and linage of Tacayama which doth signify a High mountayne, and it agreed well vnto them, for both the Father and the Sonne were men of great vertue, excellent example, and singuler defenders of all the Christiani­ty of Cami, a great part of the Country so called. Findadono Don Iusto his Father was alwaies held and esteemed for a very worthy Captaine and exceeding wise, much giuen whilest he was a Gen­til to the study of the Iapoman Sectes and superstitious worship of their Idolles, from which he was brought by this meanes.

5. Father Gaspar Vilela, and one Laurence a Brother of the Society had preached the Christian fayth in Meaco, for the space of siue or six yeares, with [Page 313]such opposition of the Bonzi and Gen­tills, that the fruit of their labours was but very small: many tymes they went about to haue killed them, or banished them, holding and reputing them as bar­barous & ignorant persons, as enomies of the Caymies & Fotoques, & of the peace and quiet of the Kingdome. At the peti­tion of the Bonzi, the examination of their cause was committed vnto two Gentlemen very earnest in the superstiti­ons of the Gentills, who one day mea­ning to make a mockery of a certaine Christian, aked him certaine questions about the Christian fayth. He at the first modestly excused himselfe alleadging his ignorance, as being no scholler, and a simple man, but afterwardes he answe­red the best he could. They vrged him with difficultyes more and more, and he so well behaued himselfe in answering, that their iesting and mockery turned to good earnest in the end: for that they see­ing themselues conuinced with the rea­sons which he did alledge, desired him in [Page 314]any case he would bring them a preacher because they meant purposely to heareal that could be said. It was feared that this was only a trappe layd the better thereby to take the Father, yet did he send Brother Laurence aforsaid vnto thē, who through the help & grace of God, did so worke with thē that when the Fa­ther himselfe came vnto them as he did soone after, he found wolues turned into lambes, and the men wholy changed from that they were before, so that after they were instructed sufficiently he did baptize them, and diuers other who were moued by their example, and by that meanes the storme for that tyme did cease, to the great griefe and discredit of the Bonzi.

6. There was great speach in the Court of the strange mutation of these two Gentlemen, and Findadono among the rest did vse to iest at them very much, it seeming to him an easy thing to con­uince the Brother in fauour of their Sectes. Inquiring therefore where he [Page 315]was, he went vnto him, heard his Ser­mons, argued, questioned, disputed with him diuers tymes, but such was the light and euidence of the truth of the Catho­lique religion, that he found himselfe (though meruailing at himselfe) wholly conuinced therewith, and so was not only himselfe baptized, but carrying the Father to his Castle of Saua, he caused him also to instruct and baptize his wife, Children, and kinred, and some 100. Gentlemen of his house. He desired his owne name should be Darius, his wifes Mary, and his eldest sonne Iustus who was then 15. yeares old; this happened the yeare 1565. in which yeare also was conuerted and baptized Don Iohn Nay­todono of fourteene yeares of age, Lord of almost all the Kingdome of Tamba, a young Gentlemen of great expectation. By Darius his meanes and example, he was moued to be a Christian, and was companion then vnto Don Iustus in baptisme, as he was now in banish­ment.

[Page 316]7. This therefore may be the first comendation of these two noble soul­diers of Christ to haue perseuered so firme and constant so many yeares in the fayth they once receaued, against all the power of the deuill, neyther being mo­ued with the comand of three most po­tent Emperours Nobunanga, Taycesama and the Xogun that now reigneth, nor mollified with the continuall perswa­sions and example of the Princes, Lords and noble Men of Iapone, nor terrified with persecutions, losses of their estates liuinges, goods, and honor, nor with the continuall dangers of their liues to do any thinge in preiudice of the pro­fession of their faith, nor (which is yet more) carried away with the stronge streame of licentious life, which in that country is of mighty force, all liberty in that kind being granted to men of their yeares and quality to do any thinge in­decent or ill beseeming Christian Gen­tlemen; and all this hauing no example at all, nor any other thinge besides their [Page 317]fayth and religion that might oblige or moue thē thereūto, but only the speaches sermons, and perswasions of a few poore religious men, that were meere stran­gers vnto them, of no authority, com­mand, or power in the Country, but ra­ther much hated, disgraced, and abased by the Bonzi, and most of those that did professe the Religion of Iapone.

8. Their second comendation may be, for the great zeale they alwayes shewed in defending of the Church, & ministers thereof in the great combates and contradictions which it had in the beginning thereof. Immediatly almost after they were baptized Miyoridono, and Daniedono Don Iohns vnckle, killed the Cubosama, who was then the Lord of all Iapone, the Bonzi who were then great with the Dayri (who was the true owner of the Empire) tooke that opportunity to get the Fathers banished by publique proclamation from the Dayri, consilca­ting their House and Church, and very hardly letting them passe with life. In [Page 318]this occasion these worthy Gentlemen were the principall defence, and almost only refuge the Fathers had in almost three yeares that their banishment endu­red. And when Nobunanga entred Mea­co by force of armes, Darius and Don Iusto by Vatadono his meanes who was Gouer­nour of Meaco, got thē restored in hono­rable sorte, with ample Patentes from the new Cubosama, and Nobunanga to preach the Ghospell freely where they pleased, in despite of all the Bonzi and of the Dayri himselfe. And all the tyme that Nobunanga liued, who fauoured Don Iusto very much, they were perpe­tuall defenders and vpholders of the Fathers in many great and grieuous per­secutions, raysed against them by the Bonzi, exposing many tymes to danger for their sakes their estates, their honors and their liues.

9. Exceeding great likewise was the zeale they had of the conuersion of soules vnto the Christian fayth. In the tyme Don Iohn was Lord of the King­dome [Page 319]of Tamba (for afterwardes he lost it in the tyme of Nobunanga his warrs) he was the cause of great good therein in that kind. The Country of Tucacuqui whereof Darius & Don Iusto were Lords was full of Bonzi, hauing many ancient Temples therein, and very much inhabi­ted by a sort of Gentills that were most obstinate yet such was their zeale, their care and industry, that partly by entrea­ties, partly by benefittes, partly by dis­putations they moued and perswaded many to imbrace the Christian fayth; so that within few yeares there remay­ned not so much as one Gentill in all the Coūtry, nor any Temple that eyther was not destroied, or turned into a Church, nor a Bonzo that was not eyther conuer­ted, or els went willingly away vnto some other place. The like they did in another Country that was giuen by No­bunanga: and in Acaxi they begon to do the same. By which may well be gathe­red the exceeding great number of Gen­tills, that by their industry and meanes [Page 320]receaued the Christian faith. They buil­ded many Churches in all the townes, set vp many crosses in high wayes and vpon montaines, helping in all thinges the Fathers of the Society that had care there of the conuersion and instruction of the people; and being still the first in prayer, pennance, and all other pious workes as Fathers and Maysters of their subiectes, to the great admiration of all the Gentills that liued theraboutes.

10. The same pious offices did they likewise exercise being at the Court a­mong other Lords and Noble men. For Don Iusto in particuler being so wise and prudent, and so esteemed as he was generally of them all, would neuer let occasion passe, but by one meanes or other he would procure to giue notice to them all; of the truth and solidity of Christian beliefe, and of the falshood & errors of their sectes, and that with such efficacity, that all the most principall Christians of the Court were conuerted by his perswasion or example, and the [Page 321]Gentills that were the Fathers friends were al gained by his meanes. Inso much that for diuers yeares the Gentills called the Christian religion the religion of Ta­cayama, not knowing other name for it but this of Don Iusto, who was so zealous a professor therof.

11. Their integrity and examplar life was also very notable. Darius being now old, gaue ouer his estate and gouer­ment to spend his tyme in the chiefe bu­sines of the saluation of his soule and the conuersion of his subiectes to the fayth of Christ, and so dyed a very holy and a happy death in the yeare 1595. And Don Iusto his integrity and purity of life was so great he being a most noble and cou­ragious gentleman, in the very flower of his age, and in the middest of manifold euill occasions, that Taycosama the Em­perour himselfe did highly cōmend him for the same, not without great wonde­ing thereat. And many noble men that were conuinced in their vnderstanding of the truth and verity of Christian reli­gion [Page 320] [...] [Page 321] [...] [Page 322]by the sermons which they heard sayd, that the reasons why they were not baptized, was because they could not liue a continent life, in that manner as Don Iusto did, it being a thing vnworthy to a noble man, or to an honest mind to professe a religion, and not liue accor­dingly therto.

12. They were all also most deuout vnto the holy Sacramentes, continually frequenting the same, and all other acti­ons of religious piety: and so great was the respect they bare vnto the Fathers, who were their spirituall guydes and Maysters, that it was noted in Don Iusto, that in the space of fifty yeares in which he dayly conuersed with them, he was neuer heard, nor knowne to speake so much as one only vnreuerent word to any one of them all, for whatsoeuer cause or occasion that was offered. And which is more, notwithstanding all the good he did vnto them, and for the Church and generall cause of all the Christians, or euills that he suffered for [Page 323]the same; it seemed vnto him to haue [...]eene very small, and not more but that which he was bound to do in honour: [...]nd yet three seuerall tymes had he for [...]em, and for his fayth and religion left [...]s liuing and estate, lost his honor and [...]eputation, and his life also, as far as lay [...] him to doe.

13. The first tyme was soone after [...] was a Christian vpon this occasion. [...]raqui the Lord of the Kingdome of [...]zunocuni a great friend and benefactor [...] his, did determine to ryse against No­ [...]nanga and ioyne with his enemies, [...]n Iusto was afflicted therewithall, and [...]d all his endeauour possible to make [...]em friendes: and to oblige Araqui the [...]re vnto him, he did renew an oath of [...]elity and freindship which before he [...]d made vnto him, and gaue vnto him, [...]hostages and pledges of his fayth his [...]ly Sonne, and a sister of his owne, [...]o was then but a child. Hereupon [...]aqui put the matter into his handes, [...]d being in his iourney towards the [Page 324]Court about that busines, an enemy of Don Iusto perswaded Araqui that he was betrayed: and that if he went he would loose both his estate and life. It was a false report, yet Araqui giuing credit thereunto, retyred backe, and declared himselfe for an enemy to Nobunanga, & Don Iusto for many reasons could not choose but follow him, and take hi [...] part.

14. Nobunanga had notice thereof, raysed a great power, and came again them, vsing first many meanes to dra [...] Don Iusto to his part, because he knew him to be a very great Captaine, that [...] had a troup of gallant men, and a For­tresse that was almost inuincible: [...] seeing it was not possible, he tooke f [...] the last meanes this, which was to se [...] him word, that seeing the Christian [...] ­ligion doth teach right and iustice to [...] done, that he should leaue the friendsh [...] of Anaqui, who without cause and [...] gainst all right, reason, iustice and equi­ty had made himselfe an enemy vn [...] [Page 325]him: and that if he did not, he would destroy the Churches and Christians in his Kingdomes, and crucify the Fathers euen before his eyes: that he should there­fore consider well what he meant to do.

15. This message was more terrible to Don Iusto then death it selfe would haue beene: for on the one syde the friendship and great obligations he had to Araqui, the oath he had made vnto him, the pledges which he had giuen him, his only Sonne and Sister, who were innocentes, & should be doubtlesse [...]laine if he yealded vnto Nobunanga, the speach of the world that he was not loy­all to his friend; and aboue all that his Father Darius and his Captaines, where­of the greater part were Gentills, in no [...]se would consent thereto: these rea­sons I say did moue him very much not [...]o leaue, but still to stand to Araqui. And on the other side the destruction of [...]he Christians and Churches, and the [...]eath of the Fathers who were already [Page 326]prisoners in Nobunangas Campe, did greatly vrge the contrary. He confulted with one of the Fathers whome Nobu­nanga sent vnto him, and by him he vn­derstood that the oath which he had made to Araqui, did not bynd him, by reason it was only made with intention to make him and Nobunanga friendes: but yet the reasons afore mentioned, to­geather with the teares of his mother, and his wife, would not permit him yet to make any resolution: and so the Fa­ther returned to the campe to dye with the rest of his companions, Darius and his Captaines all this while knowing nothing of the businesse. Don Iusto the [...] replenished with griefe, full of doub [...] and perplexity which way to turne him­selfe, entred into his Oratory, and the [...] casting himselfe downe before a Cruci­fix, he did at length resolue himselfe, not without aboundant teares, to sacrifice to God, as another Abraham, his only Sonne, his sister, his honor, and estate, and all he had. Which being done be [Page 327]wrote a briefe letter, and very secretly only with two pages attending on him, went forthwith after the Father, and kneeling downe vpon his knees, he cut of his owne haire in signe of leauing off the world: his two pages he sent backe vnto his Father and his Captaines with the letter he had written, wherein he said, that seeing himselfe in that occasiō in wonderous perplexity he found no o­ther remedy but only death, and seeing that it was not lawfull to kill himselfe (as the Iaponians often do in such occasions) he had determined to dye vnto the world: that they should defend the For­tresse and the Country from Araqui, and he would go to dye, or be banished with the Fathers, whose disciple now he had made himselfe, by dying to the world.

16. Darius, and the rest remayned astonished with this newes: and fearing least they might come by other meanes to Araqui his eares, and thereupon his Daughter and Grandchild be put to [Page 328]some cruel and vntimely death, he tooke post presently, and went to Araqui him­selfe, protesting that he did not know of his Sonnes resolution, and that he came to dye insteed of those two innocentes which he had as hostages. Diuers there were that counsailed Araqui to crucify both him and the two Children for an example to all others: but he did not consent thereto, wondering much both at Iusto and Darius act, and only caused them to be put in prison for a tyme. No­humanga and all with him did highly commend Don Iusto his deed, and sen­ding for him to come vnto his Pallace, he answered that he came not thither to serue him but to dy or be banished with the Fathers: but God Almighty who meant only to proue and try him, did so dispose, that Araqui was ouercome, his wife, children, kinsfolkes, & freindes all killed and crucified. Darius and the two Children set free and safe deliuered, and that he was both more honored then before, and his c [...]tate increased, and the [Page 329]Fathers and Christians by his meanes, more fauoured. And this was the first occasion in which he shewed his loue to his Religion, to the Fathers, and the cōmon Cause.

17. The second was in the tyme of Quambacu or Taycosama. A certaine Cap­taine called Aquechi killed Nobunanga in the yeare 1582. and Don Iusto was one of the priucipall that did reuenge his death and brake the army of the enimies, and thereby was a great occasion that Quam­bacu did succeed in the Empire, for which cause he was very much esteemed of him, and the Christians greatly fauou­red in that manner, and that he was not held for a man of discretion that had not heard the Sermons of the Catechisme at Don Iustos perswasion. By which mea­nes many noble personages were made Christians and baptized. This prospe­rity did endure vntill the yeare 1587. in which Quambacu did set vpon the conquest of the Kingdomes of Ximo, in which warres his principall Captaines [Page 330]were all Christians, Don Iusto, Don Au­gustine., Condera, Simeon, the Lordes of Bungo, Arima, and Omura, and others: so great feruour being in the Campe that all was hearing of Sermons, and making Crosses in their banners: but all this was turned vpside downe, by the ac­cusation of an old Bonzo called Yacuin vpon this occasion.

18. Quambacu had giuen vnto Don Iusto the estate of Acaxi, and the Bonzi therof thinking doubtlesse they should be thereby vtterly vndone, before he came to take possession, they all of them went with their Idolls vnto Quambacu his mother, to aske mercy and fauour by meanes of this Yacuin, who was very great with her, alledging that Don Iusto was a destroyer of Idols and Temples, and therefore they intreated she would be a meanes that they, their Temples with their reuenewes might be freed & fauoured. But Don Iusto held himselfe for much abused by them, that they would accuse him in the Court, he ha­uing [Page 331]done no iniury at all vnto them, for which cause he would giue no eare vnto them. They departed with many Com­plaintes against him, and Yacuin rested very desirous to reuenge himselfe of this which he esteemed a disgrace, & of the destruction of his Idolls.

19. Comming therefore from the Country of Arima, he complayned vnto Quambacu, that the Fathers had perswa­ded Arimadono to take from him certaine Christiā Gentlewomen which he meant to haue brought to him for bad intents and purposes. He extolled very much their beauty, comelines of person, and the like, protesting that the Fathers were much more obeyed in that Country then his Highnes, and that it was intolerable that a strange religion should be permit­ted to florish so much within the King­dome of Iapone, and that Don Iusto went vp and downe solliciting all the could, that the Temples and Idolls might be vt­terly destroied, the Bonzi banished, and the people made Christians by maine [Page 332]force, alledging also what he had seene and knowne done in Tacazuqui, Acaxi Bungo, Arima, & other partes. Quambacu with this complaint was much moued vnto wrath, & cōmanded the Fathers to be banished, the Churches ouerthrown and that all the Lordes should eyther leaue their Fayth, or loose their landes, liuinges, and estates.

. The principall Combat was now against Don Iusto, to whome some friends of his carried the message, and vsed many perswasions vnto him to ac­comodate himselfe vnto the tyme. He answered constantly that he was ready to giue his life and liuing for Quambacu, but much more for the fayth of Christ, and that therefore if they loued him, they should not so much as mention any such matter any more. There was none there that durst carry this answere backe to Quambacu: whereupon he rising vp said: I will my selfe tell him so much vnto his face, and I will carry my sword also with me, that his Maiesty may with [Page 333]it cut off my head for this cause if he please. Whereupon Quambacu comanded that he should be banished, and he ac­cepted it with outward signes of great internall ioy. This only was a griefe vnto him, to see so many gallant men as he had attending on him, al vnproui­ded and reduced to pouerty vpon this occasion: for it is the custome in Iapone, that the Lord or maister being banished, all that hould liuinges or landes of him do imediatly loofe them all. But neyther this nor the teares of his friends, nor the perswasions of many Princes and Lords could moue him any thing at all. So did he now depart from the Court alone & with disgrace, where a little before he had entred with great honor and tri­umph, and liued in great esteeme and reputation. His parentes, wife, children and kinred left vpon this newes the For­tresse and Estate of Acaxi, and did retire themselues vnto a poore village of the mountaine Country, where his Father Darius made an holy end of this misera­ble [Page 334]and mortall life, and he himselfe went secretly to seeke the Fathers of the Soci­ety, who because they would not leaue the Country and Christians desolate, lay hidden priuately in the Iland of A­macasa, where when he came he made the spirituall Exercise with very great deuotion, and therein, a Generall Con­fession of all his life since his first being a Christian, ioyfull to see himselfe now freed from the world, and greatly desi­rous to begin a new religious life. And Almighty God did so ordaine, that the Lordes and Nobles of the Court did euen striue among themselues to receiue & giue intertainement to the Captaines and Gentlemen that had beene his fol­lowers, who afterward were occasion of exceeding great good, and of the spreading of the Christiā fayth in many Kingdomes.

. More then a yeare did Don Iusto liue in pouerty and obscurity, & Quam­bacu then seeing that he could not ouer­come his constancy, nor with honor [Page 335]restore him to his former place and dig­nity, he commanded the Lord of the Kingdomes of Canga, Noto, and Yetehu, who had been Don Iusto his equall a smal tyme before, that he should keepe him in his Country, and giue him necessary allowance for his maintenance. Six and twenty yeares he liued in those King­domes with an inuincible courage and constancy of mind, and rare exemplar life, alwaies prepared to giue his life for Christ. And that which deserueth ad­miration is, that being so stout of mind and full of mettall as he was, and seeing that other persons that were nothing in respect of him did rise to great estates & dignities, and that only because he was a Christian did liue in perpetual disgrace and continuall danger also; yet did he neuer giue so much as once a signe of any sadnes, nor euer made complaint thereof, but being euer merry, laughed at the world: although Figendone gaue him siue and twenty thousand Gocus of rent euery yeare, which do equall almost our [Page 334] [...] [Page 335] [...] [Page 336]Ducates of Europe, wherewith he liued in good and honorable fashion. After Quam [...]acu his death, he buylded three or foure Churches in those Kingdomes, hauing alwaies with him some of the Fathers of the Society, with Figendono his leaue, who was the Lord of those Countries, whose loue and affection he had gayned in such sort, that publikely he would not sticke to say, that there was no meanes to obtaine saluation but in the Christian Religion, the which in short tyme increased so much in those Kingdomes, that it seemed to florish there the most of any place in all Iapone, many of the inhabitantes being newly conuerted and baptized, and very many that were banished from other places, for their fayth, being called thither by Don Iusto his meanes, and honorably pro­uided for and maynteyned there by Fi­gendonoes order and appointment.

. And one of these was Don Iohn Naytodono, together with his sonne Don Thomas, for that after he had lost the [Page 337]Kingdōe of Tamba, & wandred through many Kingdomes, he was at length in­tertayned and much esteemed by Don Augustine, who gaue vnto them both very great rentes and reuenewes in his country, and they with their great zeale and exemplar life did much helpe and further the Christians thereof, vntill at length in the yeare 1601. Canzuyedono Lord of Fingo, after Don Augustines death and ouerthrow, did rayse a cruell persecution against the Church, in which they both of them suffered exceeding much. For after many intreaties and per­swasions to make them leaue their fayth, he confiscated their landes, houses and liuinges, commanding them vpon paine of their liues not to go out of the Coun­try, and that no body should receaue them into their houses, nor sell them any meate, nor buy any thing for them: ta­king away also their Children from them, comanding and threating to keep them vntill they paid a great sūme of mo­ney, so that they were compelled to make [Page 338]themselues little houses or Cabbines of straw, wherein they and their wiues & family liued for the space of sit monthes: at the end whereof seeing their constancy, he tooke from them all he pleased, and then expelled them out of the Country almost naked. In this tyme they both of them wrote most fer­uorous letters, worthy to be read, vnto the rest of the Christians, animating them to constancy and perseuerance, manifesting therein also their owne de­sires, to dye for Christ. Don Iusto ha­uing intelligence of their miseries, and afflictions, delt with Figendono who knew them very well, to send for them, and giue them entertainement: Almighty God so disposing it, to the end that as they had beene companions in their fayth, in baptisme, zeale and examplar life, so they should also be in banishment, which is a kind of prolonged martyr­dome.

Of their receauing at Manilla, and of the death of Don Iusto. CHAP. XVII.

THIS was their estate when the third and last tempest was ray­sed against them (as I mentio­ned in the VIII. Chapter, wherein they were by the Xoguns order sent to Nanga­saqui: there they liued with meruailous example vntill the end of October, spen­ding their tyme in pyous actions and workes of Charity. Don Thomas and o­thers made the spirituall exercise there (Don Iohn could not by reason of his sicknesse) with such deuotion as they seemed rather religious persons, then such as they were. After Don Iusto his death there was found a paper written with his hand of the good motions, hea­uenly comfortes & consolations which God had bestowed vpon him at diuers times. At his being in Nangasaqui: diuers [Page 340]Gentill Lordes did send to visit him, desiring to deale with the Xogun to send for him to the Court: and Fideyori Tay­cosamaes Sonne desired much to haue him for his Captaine Generall of Ozaca: but he made small account of all these offers, saying he would not change his banish­ment for all the world. It is certaine that before he tooke shipping he kwew he should dy very soone, so that in the 150 dayes which passed betwixt the sentence of his banishment, and the tyme of his taking shippe, he alwaies was expecting death, and that with such quietnes and ioy, as if he had beene then in his chiefe prosperity: in so much that Yetchuydom Lord of the Kingdome of Bugen his great freind, hauing vnderstood thereof although he were a Gentil sayd: Yea mar­ry Sir, with this Don Iusto doth seale [...] the rest of his worthy deedes and excellent exploites; and if he had not done so, he should haue disgraced himselfe and obscured them.

2. Their Iorney by sea was not [...] little troublesome vnto them, they ne­uer [Page 341]hauing beene acquainted with Sea voyages before, and carrying with them besydes so many women and Children. But letting this passe: as soone as in Ma­nilla notice was giuen of their arriuall, there was a generall ioy in all desiring to giue them all intertainement possible, and in particuler the Gouernour thereof Don Iohn de Silua, who had heard much of Don Iusto, sent a Galley well appointed and therein some persons of account to giue him the welcome, and to offer him all courtesy. The wynd being contrary it was three or foure daies ere they could come to land. When they landed all the great Artillery was shot off to welcome them, and all the whole Citty, and the religious persons thereof went vnto the Sea shoare the meet and receiue them, as holy Confessors of Christ, accōpanying them vnto the Pallace, where the Go­uernour and Iudges did imbrace them with all kindnes, congratulating their comming thither, and the courage they had shewed in suffering so much for [Page 342]their fayth as they had done, offering vnto them both in their owne behalfes and in the kinges, whatsoeuer should be necessary or conuenient for them. Don Iusto in most courteous manner gaue them thankes for the great fauour and honor they had done to them, they being altogether vnworthy thereof, as not ha­uing beene so happy to giue their liues for Christ: and so taking their leaues of them, they were accompanied by the Cittizens vnto the Colledg of the Socie­ty of Iesus, passing in the way by the great Church, and by the Monastery of S. Augustine at the intreaty of the Clergy, and Religious persons, who came out of their gats to receiue them with musicke and solemnity. The like was done the day following, by the Fathers of the or­ders of S. Dominicke, and S. Francis, all kind of persons desiring to shew their forwardnes in honoring and entertay­ning them.

3. Don Iusto liued only fourty dayes after his arriuall at Manilla, and in that [Page 343]tyme he was often visited by the Gouer­nour, by the Archbishop, by the Religi­ous men, and all the principall persons of the Citty, all of them conceiuing a great loue and affection towardes him, and making no lesse esteeme of him then his worthinesse deserued. But he taking small delight in any thing of this world, desired nothing so much as a house a part, where freed from visitation and complementes, he might without distra­ction attend to the chiefe busines of his soule, saying he feared very much least God would pay him in this life, for that small seruice some did imagine he had done him. It seemeth that Almighty God did meane to proue this his worthy souldier as he did his seruant Iob, and that he would honor him both in life & death in signe of the great crowne he would giue him in heauen, for his great courage and constancy in his fayth. For that eyther through the chang of ayre & clymates or differences of meates, or through the incomodities he had endu­red [Page 344]in his banishment and nauigation (very contrary both to his nature, yeares, and complexion) he fell sicke of a continuall feuer, accompanied with a bloudy flux, the which in small tyme brought him to his end.

4. He knew presently that this disease was mortall, and so he began to prepare himselfe for death, and sayd vnto his Confessour: Father, I perceaue that I growe towardes my end, although I make no shew of it, because of not discomfor­ting my family. I am very well content, and comforted therewithall, it being Gods holy will and pleasure, especially among so many religious persons, and in so Christian a coun­try as this is. I pray you render many thanks in my behalfe vnto the Lord Gouernour, the Archbishop, Iudges, Religious men, and al the rest, for the courtesy, fauour, and honor they haue done me. As for my Wife, Daughter & Grandchildren take no care, for I take none at all: they and I am banished for Christes cause. I do much esteeme the loue they haue alwaies borne me, and that they would accom­pany [Page 345]me hither; I hope that Almighty God for whose sake they are now in a strang coun­try, will be a true Father vnto them, and so they shall haue no want of me. He made a Testament, such another as holy Tobias did, comending vnto them perseuerance in their fayth, and obedience vnto the Fathers, and that if any of them did not well, the rest should aduise and coun­saile them, and tell the Fathers of them: and if they did not obey, they should be depriued of their inheritance, and of the name of his house & Family. This done he receaued the holy Sacramentes with great deuotion: and after he was annea­led, he said often tymes: I desire now to go to enioy my Lord and Sauiour, and so he gaue his soule vnto his Creator, about midnight vpō the first of February 1615. In all the tyme of his sicknesse although it were very paynfull, he neuer shewed the least signe of impatience in the world nor any feare at all, nor griefe to leaue his Wife, and Children altogeather vn­prouided for, and in a strange country, [Page 346]but great quietnes of mynd, and confor­mity with God Almighty his holy will.

5. Exceeding great was the griefe which generally all did shew when this newes of his death was published, la­menting on the one side the losse of so worthy a person whome they entirely loued, and whose example if God had giuen him longer life, might haue beene a potent meanes for the conuersion of his Country, whensoeuer he had returned thereunto againe: and on the other side comforting themselues, hauing notice of his holy and happy death, all holding and esteeming him as a most noble and worthy Confessour of Christ. He was buried in the Church of the Society of Iesus, whose Ghostly child he had al­waies beene. There were present at his funeralls al the Magistrates of the Citty both Ecclesiasticall and secular; all the religious men & the whole Citty, many kissing his handes in signe of great res­pect and reuerence. At the taking of his body out of the house where it lay, there [Page 347]arose a pyous contention who should carry his Coffin, euery one being desi­rous to do that office, thereby to honor him. At length it was agreed, that the Lord Gouernour & Iudges should carry it vnto the street that then the Citty togeather with the Confraternity of the Misericordia (whereof he was a Brother) should from thence carry it vnto the Church, and that there the Superiors of the religious Orders should take it & conuey it to the place where it was to remaine, during the tyme of the office of the dead.

6. The Cleargy of the Cathedrall Church did celebrate the office both this day, and the day of his solemne funerall with great deuotion: the like was done by the religious of the holy orders of S. Dominicke, and S. Francis in their Mo­nasteries, and by the Fathers of S. Au­gustines Order in the Colledge of the Society, they bringing thither to that end such costly ornamentes, and doing all in that fushion, as might well haue [Page 348]beseemed the funeralls of a King. Vpon the nynth day after his death all that had beene present at his buriall returned to his funeralls, wherein after the holy sa­crifice of the Masse ended was preached a notable sermon of the heroical vertues of Don Iusto, whose Exequies they then solemnized, to the great comfort and edification of all there present, but more in particuler of the Iaponians, whereof there were in Manilla more then a thou­sand persons at that tyme, who much reioyced to see those so honoured in a strange country, who for the fayth of Christ were so afflicted and persecuted in their owne.

7. After the death of Don Iusto, his wife Daughter, and Grandchildren re­mayned with a new sorrow and affli­ction, and Don Iohn Naytodono old and sickly with many Children and Grand­children. Don Thomas in like manner, as also the Lady Iulia with her Gentle­women (whereof we spake in the 6. Chapter) all of them in a strange coun­try, [Page 349]not hauing any thing wherewithall to help themselues. Whereupon the Go­uernor Don Iohn de Silua with the coun­sayle and aduise of the Iudges and others of the Kinges officers, at the petition of the Citty and religious persons thereof, did in the name of his Maiesty prouide them of all thinges necessary for their sustenance with great liberality, during the tyme they were to remaine in that Citty: the which in all those Easterne partes will be a great praise of the Chri­stian piety, as also of the liberality of his Catholique Maiesty, who doth so boun­tifully prouide & carefully defend those that suffer for the only true and Catho­lique Religion.