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 ROUTLEDGE REVIVALS ROUTLEDGE REVIVALS

Japanese Traditions of Christianity

Routledge Revivals
Japanese Traditions of
Routledge Revivals is an initiative aiming to re-issue a wealth of academic works
which have long been unavailable. Encompassing a vast range from across the Christianity
Humanities and Social Sciences, Routledge Revivals draws upon a distinguished
catalogue of imprints and authors associated with Routledge, restoring to print
books by some of the most influential academic scholars of the last 120 years. Being Some Old Translations from the Japanese,
For details of new and forthcoming titles in the Routledge Revivals programme
With British Consular Reports of the Persecutions
please visit: http://www.routledge.com/books/series/Routledge_Revivals of 1868-1872

Edited by
M. Paske-Smith

Edited by M. Paske-Smith
Routledge

www.routledge.com  an informa business

 Routledge Revivals

Japanese Traditions of
Christianity
Japanese Traditions of
Christianity

M. Paske-Smith
First published by Kegan Paul, Trench, Trübner & Co., Ltd.

This edition first published in 2018 by Routledge

2 Park Square, Milton Park, Abingdon, Oxon, OX14 4RN
and by Routledge
711 Third Avenue, New York, NY 10017

Routledge is an imprint of the Taylor & Francis Group, an informa business

© by Taylor & Francis

All rights reserved. No part of this book may be reprinted or reproduced or

utilised in any form or by any electronic, mechanical, or other means, now
known or hereafter invented, including photocopying and recording, or in any
information storage or retrieval system, without permission in writing from the
publishers.

Publisher’s Note
The publisher has gone to great lengths to ensure the quality of this reprint but
points out that some imperfections in the original copies may be apparent.

Disclaimer
The publisher has made every effort to trace copyright holders and welcomes
correspondence from those they have been unable to contact.

A Library of Congress record exists under ISBN: 31010789

ISBN 13: 978-1-138-60443-8 (hbk)

ISBN 13: 978-1-138-60493-3 (pbk)
ISBN 13: 978-0-429-46233-7 (ebk)
 The ordinary edition of this book
comprised one thousand copies, of
which this is one.
There was also an edition of twenty-
five numbered copies printed on hand-
made paper.
Picture of the Fighting at Shimabara, reproduced
from the Shimabara Kasscn-ki
 JAPANESE

TRADITIONS OF CHRISTIANITY
BEING SOME OLD TRANSLATIONS FROM THE
JAPANESE, WITH BRITISH CONSULAR
REPORTS OF THE PERSECUTIONS
OF 1868-1872

EDITED BY

M. PASKE-SMITH C.B.E., H.B.M. CONSUL, OSAKA.

WITH JAPANESE NOTES

BY

SHUTEN INOUYE

J. L. THOMPSON & Co. (RETAIL) LTD.,

KOBE, JAPAN.

KEGAN PAUL, TRENCH, TRUBNER, & Co. LTD.,

LONDON.

(ALL RIGHTS RESERVED)

 L I S T OF C O N T E N T S
PAGE
Introduction 1
PART I.
A History of the Introduction of Christianity into
Japan G
PART II.
Introduction 49
THE SHIMABARA REBELLION
CHAPTER I. Account of the Insurrection of
Christians at Shimabara 53
II. Troops sent to Fukae-Mura ; vil-
lagers approach the Castle of
Takaji 60
III. Petition for aid sent from the
Castle of Takaji, and the Con-
spiracy of Miyemura ... 62
IV. Insurrection of Christians in Ama-
kusa ; Capture of Watanabe Kozai-
mon 64
V. Petition for aid from Tomioka to
Karatsu 66
VI. Shirodaiyu of Amakusa made
Commander. Battle of Shimako 68
VII. Two attacks of the Conspirators
on the Castle of Tomioka 74
VIII. Arrival of the Imperial Commis-
sioner at Shimabara 75
IX. The Conspirators Fortify Them-
selves in an Old Castle 77
 CONTENTS— (Continued)
PAGE
X. Battle of the 20th of the 12th
Month '... 78
XL Battle of New Year's Day. Death
of Itakura Naizennosho 83
XIL Arrival of Matsudaira Idzu-no-
Kami. Gathering of the Armies
of the West 86
XIII. Traitorous Letter of Yamada Em-
onsaku 88
XIV. Night Attack from the Castle ... 91
XV. Battle of the 27th of the 2nd
Month 95
XVI. Fall of the Central Portion of the
Castle, and the Massacre that
followed 98
PART III.
Introduction 101
Gossip about the Rise and Progress of the False
Religion in Nagasaki 103
Reports by H.B.M. Consul at Nagasaki on the
Second Christian Persecution, 1868 113
Letter to His Excellency the Governor-General
of Kyushu signed by all the Treaty Consuls.. 113
Letter from the British Consul in Nagasaki to the
British Minister in Yedo 115
Letter from the Governor-General of Kyushu to
the Consuls at Nagasaki 116
Report of an Interview between the British Con-
sul at Nagasaki and Kido Junichiro 117
 CONTENTS—(Continued)
PAGE
Letter from the Treaty Consuls at Nagasaki to the
Governor-General of Kyushu 121
Letter from the Governor-General of Kyushu to
the Consuls at Nagasaki 122
Proclamation issued against Christianity in 1868 ...123
Christian Survivals 125
Translation of the Inscription on the Monument
of Itakura Shigemasa (Naizennosho) 128
The Tomioka Monument and Translation of In-
scription 131
index .. loo

L I S T OF I L L U S T R A T I O N S
Picture of the Fighting at Shimabara, reproduced
from the Shimabara Kassen-ki. Frontispiece
Facing Page
Christian Flag captured at Shimabara, and Certificate
granted to Nabeshima, the Daimyo of Saga. 67
Plan of Hara Castle 1637-1638 77
The modern Roman Catholic Church at Urakami,
commonly called Urakami Cathedral 102
Some old Christian Tomb-stones found near
Kyoto 126
The Tomioka Monument 131
Map of Nagasaki in 1802 to which the route of the
Christian Procession that took place in 1614 has
been added, in red. End of book.
 Japanese
Traditions of Christianity.

T HE story of the introduction of Christianity into Japan in

the sixteenth century is a fascinating study. From 1549,
when St. Francis Xavier, named the Apostle of the East, landed
at Kagoshima in Satsuma, until 1640 Roman Catholic missiona-
ries made ceaseless and heroic efforts to convert the Japanese
nation. The ruling classes were at first inclined to tolerate, if
not welcome, the new religion. In 1552 Otomo Hachiro
(>fe ¿ít A eft), later known as Ouchi Yoshinaga ( ^ Pî H Ü )
Lord of Yamaguchi, presented the missionaries with a Temple
and lands. A facsimile of this grant was found by the late Sir
Ernest Satow in a book published at Cologne in 1574 and
was translated by him as follows :—
" With respect to Daidoji {i.e. monastery of the great
way) in Yamaguchi, Province of Suwo. This deed wit-
nesses that I have given permission to the priests who
have come to this country from western regions, in ac-
cordance with their request and desire that they may
found and erect a monastery and house in order to develop
the law of Buddha.
"28th day of the 8th month of 21st year Tenbun Era
(September 16th 1552).1 "

1 See Transactions Asiatic Soc. Japan Vol. VII.

2
JAPANESE TRADITIONS OF CHRISTIANITY.

At first, therefore, Christianity was taken to be nothing

more than a superior form of Buddhism but as its power
increased the rulers of Japan grew afraid that its aims were
other than spiritual, and its teachings came to be banned. The
first to issue a national edict of banishment against the Catholic
priests was Toyotomi Hideyoshi in 1587 ; ten years later he
repeated the edict more rigorously and, no doubt, had he not
died in 1598 he would have taken steps to see that the priests
actually did leave the land. But his death gave a respite and
it was not until 1614 that his successor, Tokugawa Iyeyasu,
was moved to order the deportation of all missionaries. In that
year the last Christian Religious Procession* for over 250 years
took place in Nagasaki. Between 1614 and 1640 the persecu-
tion became every year more severe until finally the country
was closed to all foreigners except the Chinese and the Dutch.
Owing to the rigour with which all native documents,
pictures and letters were systematically destroyed at the time
of the persecutions, there are hardly any contemporary records
of Christianity from the Japanese side. Historians have had
to depend largely on the annual letters and reports which it
was customary for the Jesuits and other missionaries to send
home to their principals in Europe and India. Consequently
such Japanese accounts as do exist are traditional rather than
historical, being nearly all written at least one hundred years
after the events recorded. The best known are the Real Record
of the Arrival of Christianity in Japan (Kirisutan Shumon
Raicho Jikki m ^ j ^ P ^ f ^ J f f S ) , t h e Record of the Rise and
Fall of the Temple of the Southern Barbarians (Nambanji Kohai
Ki ïPlSI^JliJiflil) and the Record of the Origin of Christianity
(Kirisutan Kongen Ki - ^ ^ ^ f & T C f S ) .
The Real Record of the Arrival of Christianity in Japan
was written by an anonymous author in the 5th year of the
Horeki ( U ® e r a o r A.D. 1755, that is over a century after
the final expulsion of the foreign Roman Catholic Priests. The
translation which forms Part I of this book corresponds for
#
For route of this procession see map at end of the book.
 3
JAPANESE TRADITIONS OF CHRISTIANITY.

the most part with the text of the Record ; it appeared in the
Japan Herald of 1864 but the name of the translator is unknown.
At first sight this and other traditional Japanese tales of
Christianity appear to be wildly inaccurate but closer examina-
tion shows them to contain, tinged with tradition, some well
established facts. Chief of these seems to be that Christianity
was exterminated not so much on religious as on political
grounds. As already mentioned, the first ruler of Japan to
initiate the persecution was Toyotomi Hideyoshi, the Regent
of Japan from 1583 to 1598. Until 1587 missionary accounts
report the receipt of innumerable favours from Hideyoshi but
in that year his attitude changed completely. The classic
reason always given by historians for his fury against the
Christian religion and his martyrdom of the Twenty-six Saints
at Nagasaki on the 5th February 1597 is the statement made
by the pilot of a Spanish galleon, the " San Felipe/' which,
after taking refuge in a Japanese port, had been seized by the
orders of the Regent who, it is said, coveted her rich cargo.
The pilot desirous to save his ship and cargo, attempted to
overawe the Japanese authorities by describing the might of
Spain and, in reply to a question as to how his king came to
possess so many lands, said that the method adopted was to
begin by sending into the countries he wanted to conquer
priests, who induced the people to embrace the Catholic re-
ligion and, when they had made considerable progress, to send
troops who, combined with the new Christians, had little
trouble in accomplishing the rest.

This statement of the Pilot of the " San Felipe " had, as we
know, a certain element of truth in it. But judging from old
Spanish manuscripts lately made available (see Catalogue of
Maggs Bros. Bibliotheca Asiática, Part III.), the Japanese had,
besides this verbal information, an example of Spain's predatory
religious methods at their doors. This was the Spanish
expedition sent from Manila in 1596 to assist the King of
4

JAPANESE TRADITIONS OF CHRISTIANITY.

Cambodia against the King of Champan or Champa (¿J ${r)

(Annam). In the body of the Record references are made to
the success attending mission work in " China " which terminat-
ed in the conquest of the land. As this is contrary to history
an examination was made of the original Japanese text from
which it became clear that the translator mistook the
characters " ¿J gç| " to mean " China " whereas these characters
in olden times were used by the Japanese to denote the
Kingdom of Champan or Champa which included roughly the
valley of the River Mekong. According to an old manuscript
the King of Cambodia sent to Manila a Spaniard, Don Diego
de Veloso, asking Spanish assistance against the King of Champa.
At a conference between the Ambassadors of the King and the
Governor-General, the Archbishop and other Royal Spanish
Officials it was decided that the aid asked should be given
provided that the King embraced the Catholic Faith and per-
mitted Catholic priests to enter his Kingdom freely ; that the
Spaniards were given a port and suitable land for colonisation ;
that the King paid all the expenses of the expedition and took
an oath to be faithful to the King of Spain ; that in the event
of success against Champa that country was to be divided
between Spain and Cambodia ; that pagan worship was forbid-
den ; and finally that the King consulted the Spaniards as to
his successor. In other words the country was to be practically
ceded to Spain. Another writer in Manila at the same period,
summing up a description of Champa, considered it to be one
of the most important strategical positions in the East and declar-
ed it could be conquered and maintained by one hundred and
fifty Spaniards with five hundred local troops. In the sixteenth
century Japanese junks used to trade regularly to the Philippines,
Siam, Cambodia, Champan and Cochin China, so that news of
these preparations must certainly have been carried back to Japan
and, although the Spanish expedition which left Manila in 1596
did not meet with complete success, its operations in Champa
and Cambodia were no doubt fully reported. It is easy there-
 5
JAPANESE TRADITIONS OF CHRISTIANITY.

fore to understand how ready credence was given to the words

of the pilot of the " San Felipe " and how the story of the
successful use of religious penetration into Champa became
current in Japan.
But besides the above incidents the Japanese authorities had
had other disquietening reports on the political possiblities of
Christianity from Japanese, who accompanied Catholic Priests to
Europe and Mexico. There was the Embassy to the Pope from
the Princes of Kyushu whose members returned in 1591. In 1614
the Daimyo of Sendai, Date Masamune, also sent an Envoy
to His Holiness through Mexico and Spain. In 1622 Ibi Masa-
yoshi, a Tokugawa official, who had been sent abroad by Iyeyasu
Tokugawa in 1615, returned and his report could have been
anything but reassuring. The Dutch and English merchants
who reached Japan in 1609 and 1613 respectively also lost no
opportunity of impressing on Japanese officialdom the dangers
to be apprehended from Roman Catholicism. Is it then a
matter for wonder that the Japanese linked Christianity with
aggression and that its followers came to be regarded as poli-
tical rebels !
Corollary to this dread of conquest are the warnings given
in the " Record " against the insiduous methods said to have
been adopted by the missionaries to gain the converts, who
were subsequently to assist in the overthrow of their own land.
By assisting the needy, comforting the poor, healing the sick—
all Christian traits—but, as we shall see, suspect in the eyes
of Japanese officials in ancient times. From the missionaries
themselves we learn how at first they attempted to convert by
humility and works of charity but were compelled, for want of
success, to clothe themselves in fine raiment and seek out the
rich nobles, for, with their conversion, that of their followers
was easy. Hence the " Record " tells how Christianity began
to dazzle the nobility until it endangered the realm. As the
man who exposed his country to these dangers, Oda Nobunaga,
the predecessor of Hideyoshi, is held up in the " Record " as
the villain while Hideyoshi is shown as the national hero who
saw through the cunning wiles of the missionaries to dominate
the land preparatory to the introduction of a foreign army of
conquest.
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