_New Troubles of the Missionaries from their own Countrymen—The
Emperor claims Homage of the Governor of the Philippines—Mutual
Jealousies of the Portuguese and Spaniards—Spanish Adventurers in
Japan—The Emperor’s Suspicions excited—His Reply to the Viceroy of
Goa.—A. D. 1591-1592._
Valignani’s gracious reception greatly raised the hopes of the Japanese
converts. But much annoyance was soon experienced from two pagan
lords, who had been appointed joint governors of Nagasaki. Nor was it
pagan hostility alone which the Jesuits had to dread. Enemies even
more dangerous were found among their own countrymen in Japan, many
of whom had ceased to exhibit that zeal for the faith, at first so
universal. The irregular conduct of certain Portuguese merchants, in
frequenting ports where there were no missionaries, and where they
could freely follow their own devices, had greatly troubled the Jesuit
fathers. A Japanese adventurer, by name Harada Kiyemon, having gone
to the Philippines to trade, had taken it into his head to suggest to
the emperor of Japan to require the Spanish governor of those islands
to acknowledge him as sovereign. This idea, conveyed to the emperor
through a Japanese courtier with whom Harada was intimate, was eagerly
caught at by a prince rendered vain by the elevation to which he had
attained, and whose head was filled with schemes for still further
extending his empire. He wrote an imperious letter to the governor
of the Philippines, demanding his homage, and despatched it by the
hand of Harada, who applied to Father Valignani, to write to the
Jesuits at Manila, and to the Spanish governor, in furtherance of this
project. Valignani refused to write any such letters, alleging as an
ostensible reason, that he had no acquaintance with the governor of
the Philippines, nor authority over the Jesuits of Manila; and, in
consequence of this refusal, Harada did not venture to carry the letter
himself, but sent it by another hand. Valignani wrote, however, by a
simultaneous opportunity, to the Jesuits of Manila, informing them of
this affair, suggesting its delicate character, and the expediency,
while due care was had of the honor of the Spanish crown, of not giving
to the emperor of Japan any pretence for renewing his persecution of
the missionaries.
Notwithstanding the union of the crowns of Spain and Portugal upon the
head of Philip II, a very fierce jealousy and hatred continued to exist
between the two nations; and this feeling was particularly violent at
Manila, which city, founded in 1572, was almost contemporaneous in
its origin with Nagasaki, and whose merchants looked very enviously
at the monopoly of the trade to Japan secured to the Portuguese,
and to the city of Macao, by the terms of the union between the two
crowns.[54] This express exclusion of all Spanish merchants from Japan
had been indeed already broken through, in at least two instances, by
the arrival of one Jean de Solis from Peru, by way of Macao, and of
another Spanish merchant from the Philippines, both of whom, after
various adventures, and receiving aid and services from the Jesuit
missionaries, had reached Nagasaki. Solis soon after proceeded to
Satsuma on the southern coast of Shimo, where he commenced building
a vessel in which to trade to China and thence to Peru,—a project in
which he was presently joined by the other Spaniard. But to carry out
this scheme it became necessary for Solis to get back a sum of money
which he had been compelled to deposit in the hands of the Portuguese,
at Nagasaki, as security for certain debts which he had contracted at
Macao; and because Father Valignani would not help them in this matter,
the two Spaniards threatened to give information to the emperor of the
large number of Jesuits still in Japan, in violation of his edict, and
to denounce the princes who gave them shelter.
The emperor, meanwhile, had been a good deal soured and his suspicions
excited by some suggestions, thrown out by the enemies of the Jesuits,
that Valignani was no real ambassador, that being a mere pretence
to secure his entry into Japan. Means, indeed, had been found to
quiet him upon this head, to which the representations of Rodriguez
greatly contributed; but the answer which he caused to be prepared
to the viceroy’s letter, took so high a tone, and was so filled with
invectives against the missionaries, that Valignani was unwilling to be
the bearer of it.
Finally, by the persuasions of the governor of Miyako, an idolater, but
favorable to the new religion, the emperor was induced to modify his
letter; and he even adopted a crafty suggestion of Rodriguez that the
Jesuits whom Valignani had brought with him should remain at Nagasaki
as hostages, till the authenticity of his mission was placed beyond
question. The letter, as finally modified, a frank exposition of
Taikō’s policy, was in the following terms:
TAIKŌ-SAMA TO THE VICEROY OF GOA.
“MOST ILLUSTRIOUS LORD: I received with pleasure the letter which you
wrote me, and in reading it seemed to realize that great distance
between us of which you speak. Japan contains more than sixty realms
or principalities, which have been for a long time agitated by
troubles and civil wars, growing out of the refusal of the princes
to render to their sovereign lord the obedience which they owe him.
The sight of so many evils sensibly afflicted me from my earliest
age, and I resolved in my mind a remedy for them; and with that view
I laboriously applied myself to the acquisition of three virtues
the most necessary for so great an undertaking. In the first place,
I studied affability, so as to gain all hearts. Next I strove to
accustom myself to judge soundly of all things, and to comport myself
at all times with prudence and discretion. In the third place, I have
omitted no occasion of inspiring a high idea of my valor. Thus have
I succeeded in subjecting all Japan to my authority, which I govern
with a mildness equal to the courage displayed in subduing it. I have
especially caused the effects of my tenderness to be felt by the
laborers who cultivate the earth. All my severity is reserved for
those who deviate from the paths of virtue. Nothing is more tranquil
than Japan at this moment, and it is this tranquillity which makes
it strong. This vast monarchy is like a firmly fixed rock; all the
efforts of its enemies cannot shake it. So, not only am I at peace at
home, but even very distant countries send to render me the obedience
which is my due. I expect soon to conquer China, and as I have no
doubt of succeeding in it, I hope we shall soon be much nearer to each
other, and that the communication between us will not be so difficult.
“As to what regards religion, Japan is the realm of the Kami, that
is, of Shin, the beginning of all things; and the good order of the
government depends upon the exact observance of the ancient laws of
which the Kami are the authors. They cannot be departed from without
overturning the subordination which ought to exist, of subjects to
their sovereign, wives to their husbands, children to their parents,
vassals to their lords, and servants to their masters. These laws are
necessary to maintain good order within and tranquillity without.
The fathers, called the Company, have come to these islands to teach
another religion; but as that of the Kami is too deeply rooted to
be eradicated, this new law can only serve to introduce into Japan
a diversity of worship very prejudicial to the state. It is on that
account that, by an imperial edict, I have forbidden these strange
doctors to continue to preach their doctrine. I have even ordered
them to leave Japan, and I am determined not to allow anybody to come
thither to retail new opinions. But I still desire that commerce, as
between you and me, may continue on its old footing. I shall keep the
way open to you both by sea and land, by freeing the one from pirates
and the other from robbers. The Portuguese may trade with my subjects
in all security, and I shall take care that nobody harms them. All the
presents mentioned in your letter have been faithfully delivered; and
I send you in return some rarities of this country, of which a list is
annexed. For other matters I refer you to your ambassador, and will
therefore say no more. Dated the 25th year of the era Tenshō, and the
25th of the 7th month.”[55]
It would seem from this letter and from what we know of the actual
policy adopted by Taikō-Sama and his predecessor Nobunaga that, in
seeking to reëstablish the imperial authority on its old traditional
basis, they had aimed also at reëdifying the old national religion.
Nobunaga had treated the Buddhist bonzes with very great severity; and,
though the policy of Taikō was less bloody, they do not appear to have
enjoyed any share of his favor; and it is to be observed that in his
letter he speaks exclusively of the religion of the Kami as the creed
proper to Japan. The assurances on the subject of commerce seemed the
more necessary on account of a dispute which had arisen between the
governors of Nagasaki and the commander of the annual Portuguese ship,
which, however, on appeal to the emperor, had been settled against
the governors. The presents that accompanied this letter were two
suits of Japanese armor, not so strong as the armor of Europe, but
very handsome, a kind of esponton or halbert, enclosed in a scabbard
of gold, and a sabre and poniard of the highest temper, and richly
ornamented.