samidare-sho

Sophia University
Samidare-Sho
Author(s): Miura Baien and Leon Hurvitz
Source: Monumenta Nipponica, Vol. 8, No. 1/2 (1952), pp. 289-326

Translations

Samidare-sho

By Miura Baien

Translated by Leon Hurvitz, New York

Introduction

The Samidare-sho is a minor work of Miura Baien, one in which he strays off his main field, namely, economics. It is a polemic against Christianity in what the Japanese isolationists of the time regarded as its two most pernicious aspects, viz., its affront to “Confucian” reason and its social function, that of driving a religious wedge into the social unity of the Oriental peoples in order to soften up their countries for invasion, occupation, and exploitation by the Occidental powers.

Miura Susumu __ (1723-1789) was born in the village of Kinetsuki Tominaga ;S_ 7 in Bungo M Province, the present Oita t$# Prefecture in Kyushu hJl. His azana 4 was Yasusada %A, and, in addition to Baien, he designated himself during his scholarly career by the following go R: Renzan frLi, Dosen J,i}f, Kizan T{b, Tosen *ftj, Nishi-sanjin =t A, and Bujisai

shujin XWA46#. He got his initial training in the Cihinese classics, the basis for all education in Japan at that time, under Ayabe Keisai VAKI$", an official of the Matsudaira ta2 clan, in whose domain the Miura family dwelt, and Fujita Keisho F, [Rff. Subsequently he went to Nagasaki, where he studied astronomy, physics, philosophy, ethics, government, economics, medicine, natural history, and linguistics. He devoted an entire lifetime to scholarship, rejecting many offers on the part of various and sundry feudal lords to serve them in an official capacity. Late in life, however, he accepted a position in the service of his then lord, Matsudaira Chikakata tRT_. He established a school within the domain and also served a s clan economist. It was during this service that he died in his ancestral home at the age of sixty-six.

Baien’s extant works are quite numerous, and were collected and edited as a body for the first time in September 1912 by the Baienkai fg.Et (Baien Society). For a brief biographical sketch the reader is referred to Nishimura Tokihiko Nf, Gakkai no ijin g (Great Men of the Learned World, Osaka 1911), pp. 5-48. For a description of his philosophical views one may consult Takata Shinji Y Miura Baien no gakufu to Na;npo no jugaku

290 Leon Hurvitz

^^ikM t iE1 (Miura Bajen’s Thought and the Confucianism of Southern Bungo), in Kinsei Nippon no jugaku idfth * E (Japanese Confu cianism in Recent Times, T6kyo 1939), pp. 477-510. Neither of these accounts is very satisfying in my opinion, but I recommend them faute de mieux.

This translation was originally submitted in partial fulfilment of the require ments for the M.A. in the Department of Chinese and Japanese, Columbia University, New York. Except for a reduction in footnotes, the version appear ing here is substantially the same as the one submitted to Columbia. The in

spiration to translate the Samidare-sho came from Mr. R. Tsunoda A0pft, Special Lecturer in Japanese History at Columbia, who mentioned the work in the course of his lectures on the history of Japanese religion and thought. The translation was motivated by the consideration that, while Western readers have ample access to sixteenth- and seventeenth-century Christian judgments of Japan, they have almost no access whatever to Japanese judgments of Christianity. The Samidare-sho is perhaps not the best choice of a text for this purpose, having been written in 1784, exactly a century and a half after the promulgation of the Edict of Seclusion; on the other hand, it is interesting if only for the distortion of Christianity perpetrated by a writer who had come into no direct contact with the object of his polemics. But its principal value to Western readers lies perhaps in the rationale used by a writer whose thinking was typical of the ruling class of Tokugawa Japan to justify one of the most ruthless religious sup pressions in human history.

I have rendered the title Mussings Duiring the Early Summer Rain-samidare being the name of the rain that falls in Japan during the fifth lunar month, corresponding roughly to June in the Gregorian calendar.

The Sanmidare-sho isa rambling work, which at first blush would appear to have no plan whatever. It consists of a Preface and two parts. I have num bered the paragraphs in my translation, and I give below a brief outline of the contents with the corresponding paragraph numbers:

Preface

This gives Baien’s supposed motive for composing this work. “Look what havoc Christianity has wrought in our land!” says he in effect, who then goes on to point out that this is the fruit of having dealings with Occidentals. The suppression of Christiianity must remain in force, and Occidentals must be kept out, he concludes.

Parat I

1-6: A rough description of the world with a breakdown into continents and the principal religions of each.

7-10: The author singles out Christianity from among the religions just men tioned and describes its pernicious effects. Then he states his main thesis: Christianity is the harbinger of Occidental imperialism in the Orient. He gives some of the historical background of the Jesuits in China, particularly P. Matteo Ricci, their writings, and the banning of their works (and of all works however remotely connected with Christianity)

Samidare-sh6 291

from Japan.

11: The distinction between stable and unstable societies.

12-30: Christian incursions into Japan during the incumbency of Nobunaga; the affair of the Nambanji , its activities and their consequences. 31-33: The revolt of Araki Murashige tAXt and the involvement of the Japanese Christian Takayama Ukon AWt;_fr.

34-40: Hideyoshi + and the Nambanji.

41-45: Miscellaneous incidents involving individual Japanese Christians. 46-48: Help rendered the missionaries by influential Japanese converts. 49: The expulsion.

50-54: The role of O6omo Yoshishig,e MT44MR.

55: Reprisals against Christians.

56-59: Attempts on the part of the Europeans to reopen trade with Japan. 60: The exception to the rule of exclusion: Holland.

Part II

1: Introductory remark.

2-19: The Shimabara Uprising, is antecedents and consequences. 20: The Kirishitan yashiki’ 1mj_?A:

21-24: Persecution of Christianity under Hideyoshi.

25-28: More miscellany ,about individual Japanese Christians. 29-35: More on the foreign missionaries, particularly St. Francis Xavier and P. Giovanni Battista Sidotti.

36-39: The imperialistic nature of Christianity.

40-41: Brief description of Christian doctrine.

42-46: Comparison of Christianity with Confucianism.

47-52: All superstitions, including Christian superstitions, are based on misrepre sentation of the facts.

53: General Confucian admonition by way of conclusion.

The text I used was that published by the Baienkai, to be found in Volume I of the Baien zenshu’ W (Complete Collection of Baien’s Works, Tokyo 1912). TRhe rambling style and factual inaccuracies of the Samidare-sho make

for a slovenly product, but the slovenliness is further compounded by the text available in this edition, which is obviously reproduced without change from the manuscript of a bad copyist. I had the opportunity to compare this text with that of the Nippon shliso toso shiryoH Ifieg 14 (Historical Material on

Ideological Disputes in Japan), and in every disputed passage the latter invari ably had a clearer and more intelligible version. But as I did not have the latter in my possession long enough to proof-read he former thoroughly, Ihave made sense of the former to the best of my ability.

Of necessity there has had to be an extensive use of footnotes, which I have tried to make as brief as possible. The Appepdix deals in somewhat greater detail with the Chinese books banned from Japan by the Shogunate because of their (real or alleged) connection with Christianity. The numbering of sub divisicons of the work is entirely my own. Anything in parentheses is part of the original; anything in brackets is added by me for clarification.

292 Leon Hurvitz

My reference tools have been the usual dictionaries and encyclopaedias, but special attention should be called to Pfister’s Notices biogrcaphiques et biblio graphiques sur les le’suites de l’ancienne mission de Chine.

I cannot conclude this introduction without acknowledging my indebtedness to Mr. Tsunoda, who, besides furnishing the inspiration for the translation, provided me with constant counsel and assistance and gave of his valuable time to go through the entire translation with me sentence for sentence and word for word. But for him, this work would never have seen the light of day.

T ext

Musings During the Early Summer Rain

Preface

Sitting in front of my window during the season of the early summer rain, a season in which I have few visitors, and after perusing some books written in kana,’) I wrote as follows:

The hearts of the men of this world change as a thread when it is dyed, or as a winding path. Depending on customs and teachings, there are some who are enlightened, others who go astray. It is sad that some must correct their errors and turn their misery into joy only to incur general disfavor, and yet have the courage to adhere to their views. Alas!

“But is this2) not the very thing we are forbidden to discuss?” said my child, who was nearby at the time.

To which I replied, “As the ancientsaid, everything has its day. If one always knew of the evil beforehand, who would ever repeat a mis take? Since error is the product of ignorance, to show how the front carriage was overturned is to warn the rear carriage of the danger-is it not? Although Occidental doctrines have become extinct for the time being, one does indeed yet hear of persons who use insidious devices to deceive others. They all followv previously established precedents. But if we are aware of the records of the past, how can we be duped by their evil designs?”

I have heard that when Occidentals plan to seize another country they consider direct military action an inferior method. Consequently, in planning to conquer a cotuntry they first help the weak and restore the poor to prosperity with gifts of gold, silver, grain, and cloth; then heal

1. The kana ‘fRt syllabary was the system of writing used in all matter intended for popular consumption, while literature meant for a scholarly audience was written in Chinese.

2. I. e., Christianity.

Samidare-sh6 293

the sick with medicine and beguile men’s eyes and ears with their wiles; finally bedevil their hearts with the doctrine of the Lord of Heaven and the three worlds3) and make them think that these are infinitely more precious than parents and rulers; and, when they see that their preach ing has had its effect, they follow it up with invasion, thereby achieving

their foul aim with one stroke.

For example, south of China there is in the midst of the sea an island called Takasago ARiPJ [Formosa]. The Hollanders had already taken it, but at the end of the Ming EH4) Dynasty they were driven out by Cheng Ch’eng-kung Wg:.5) They went further south to an island called Carapa, where they leased land and, on the pretext of warding off

pirates, built a fortress. They then distributed trinkets among the natives and wvaited for them to rise to the bait. Finally they succeeded in taking territory as far as Java and establishing traffic among these various countries.6)

Also, during the Kan’ei 7 era [1624-1644] a barbarian named Y6su7) memorialized the Court to the following effect: In former times, the Occidentals, desiring to take the island of Luzon, first infested it with missions, and in the course of time it easily fell into their hands. Japan, being a land of much gold, silver, and treasure, had long been the object of their covetous desires. The Court thereupon made a gift of land to Yosu and, deciding that these were Japan’s greatest enemies, determined to cut them down root and branch. Offering rewards to volunteers, it finally succeeded in clearing the seas.

Once, when I was visiting Keiho iR [Nagasaki], Yoshio Kogy’u 1t)I+W ) told me that the Occidentals had recently succeeded in taking

3. I. e., the past, the present, and the hereafter.

4. 1368-1644.

5. A Ming loyalist who refused to do homage to the Ch’ing j4 Dynasty (1644- 1911). The son of a Chinese father and a Japanese mother, he spent his boyhood in Japan. After the establishment of the Ch’ing he carved himself out a stronghold in Kwangtung )*A and Fukien - Provinces, from which he invaded Formosa in 1661. For his faithful service to the deposed dynasty, the Ming pretender conferred upon him the Ming family name of Chu ;t. Hence he came to be known as Kuo-hsing-yeh W# A (the old man with the imperial surname), which has been corrupted by Westerners

into Koxinga or Coxinga. His dates are 1624-1662.

6. There is an inaccuracy here, since Carapa is merely another name for Java. 7) Other versions of this name are Yorisu and Yarisu. I do not pretend to be able to fathom the European name of which this is a corruption, but it is obvious from the context that the author is referring to an apostate missionary, one of the remarkably few who broke under torture at the time of the mass persecutions. The “Court” is the Shogunate, not the Imperial Court.

7. Yoshio Nagaaki -4a (1724-1800) was a native of Nagasaki, born into a family of professional interpreters of Dutch, a capacity in which he himself performed official service. A man of wide scholarly ambitions, his principal interest was in medi cine, and he was one of the first Japanese physicians to study the subject directly from Dutch textbooks. Among his pupils were Maeno Ry6taku r1j*.ftf, Sugita Gempaku 4

flP,IF Hiraga Gennai qFMM, Otsuki Gentaku 7’Ctif, and Hayashi Shihei ;f2I+. Kogyf- was his professional name.

294 Leon Hurvitz

northern Ezo MAO by these very means, and that the nation should be vitally concerned for its northern areas.

The commotion made in our country about Jesus is part of the same scheme. Although several hundred thousand murders and ex ecutions have taken place in connection with the suppression of Christianity, the nation is coolly indifferent to it, but the scheme is obvious. The West Country10) was led astray by it, and the Middle Country11) was plagued by it for several decades, thanks to a mistake made by Nobunaga12) on the spur of the moment. But fortunately the Taiko Hideyoshi 7 exposed its evil nature, the Divine Lord14) caught a glimpse of its evils, and the eyes and ears of the common people were once again enabled to see and hear the truth. Therefore, even books coming from China (to say nothing of the Western lands them selves), if they but have the name of Christ on them, are blotted out with ink and thrown to the flames.

However, during the incumbency of Yuttokuin-dono tW RU,l5) in response to a request from the Bureau of Astronomy, books merely men tioning these matters were permitted. People began to read Occidental books, and works on such subjects as astronomy, geography, botany, and physiology were translated and published. The stern warning of the Divine Ancestor alternated with the toleration of forbidden books by hlis descendant, and we have enjoyed the grace of both simultaneously.

Furthermore, the Divine Lord, grieved over the fact that the com mon people were being led astray and lapsing into sin, commanded

9. The northernmost of the main islands of Japan, now known as Hokkaid6. The “Occidentals” referred to here are the Russians.

10. The island of Kyushfi.

11. Southwest Honshuj.

12. Oda Nobunaga Mig-A (1534-1521), son of a minor official of the Ashikaga Shogunate, began his career with an insignificant fief. By the time of his death he controlled thirty-twof Japan’s sixty-six provinces and held the title of Vice-Shogun with virtually autocratic powers. A virulent foe of the Buddhist clergy (on purely political grounds), he consequently showed much kindness to the Jesuits. He was assassinated by one of his own retainers, Akechi Mitsuhide W It was in his service that Toyo

tomi Hideyoshi _ - and Tokugawa Ieyasu ,)IISJ) got their start. 13) Toyotomi Hideyoshi (1536-1598) rose from peasanthood (he was a lifelong illiterate) to be undisputed master of Japan and probably the greatest politico-military figure in her history. He ruled with the title Kampaku NO (Regent), then in osten sible retirement with the title Taik6. He organized two invasions of Korea, in 1592 and 1597, both unsuccessful.

, 14) Jap. Shinkun On, one of the posthumous titles of Tokugawa Ieyasu (1542- 1616), a lieutenant of Hideyoshi’s, who after the latter’s death became ruler of all Japan and founder of the Tokugawa Shogunate, which ruled Japan from 1603 until the Meiji m e1if “Restoration.”

15. Posthumous title of Tokugawa Yoshimune i,)i (1684-1751), eighth Toku gawa Sh6gun.

Samidare-sho 295

S i:den of the Nanzenji MTMU*, chief of the Zen O sect, to explain in writing the differences between right and wrong and make them known throughout the Empire.16) Permission was also given to the Zen scholar Susuki Shosan KIE_ to publish his Ha-kirishitan ?Rt)Juj and Deusu rn,ondo J Orj 17)

Consequently, in writing this tract to beguile the lonely hours of the early summer rain, I do not necessarily expect anyone to read it; I only feel that there can be no harm in thus utilizing time that would other wise go completely to waste. I leave it on my desk with the feeling that I can have no greater satisfaction than that someone may see it and, absorbing its lessons, take warning for the future.

Nishi-sanjin Miura Susumu

Written in the fifth month of

Temmei kinoe-tatsu XA, [1784]

Musings During the Early Summer Rain

By Miura Sttsuntu

Part I

1. The Universe is a round object. Furthermore, the Earth, which has the shape of a handball, has five land masses known as the Five Great Continents. China, Japan, India, Tartary, and the like are part of the continent known as Asia. To the west is the continent called Africa,

and to the west of it is Europe. Even farther west is a huge land mass extending from the far north to the south and known as North and

16. Suiden ,,4 (1569-1633) was one of the most important Buddhist figures of his time and a close confidant of Tokugawa Ieyasu. In 1619 he founded the Konjiin ?4k (q. v. inf.). For a detailed study of his activities see Tsuji Zennosuke d -f1}j, Nippon Bukky6shi Kenkya E Zokuhen, Chap. XIII. The Nanzenji ii4E, in which he had his Ky6to headquarters, is one of the five great Zen temples of that city. It now occupies first place among the Zen temples of the old capital and is headquarters of the Rinzai WA sub-sect. It began with a grant of land on the part of the retired Emperor Kameyama #,OU to the Zen priest Fumon i. Emperor Go-Uda {t4! con ferred upon it the title Zuiryuizan Taihei K6koku Nanzen Zenji ,-E,, of which the name Nanzenji is an abbreviation.

17. Suzuki Sh6san (1579-1655) began life as a soldier in Ieyasu’s service, later took the tonsure and became a Zen scholar. The Ha-kirishitan (Refutation of Christi anity) begins as a rather weak polemic against Christianity, but ends as an exposition of Buddhist-particularly Zen-doctrine. The text may be found in Nippon shis6 t6s6 shiry6, Vol. X, pp. 31-39. The title Deusu mond6 (Questions and Answers on Deus) I

have not been able to find, but the same author did write a work entitled Deusu mono gatari tJi,E (Tales of Deus), for which this title mav be a mistake. Deus,-the Latin word for “God,” was frequently used by the early missionaries to Japan for want of a Japanese word to correspond to the Christian concept of divinity,

296 Leon Hurvitz

South America. If one were to dig from Asia straight through the globe, one would come out to the east of this continent. 2. Europe is also known as the Occident. Since it is more than a myriad of leagues distant from our country, we do not even hear rumors of it. However, in that land science and technology are extremely advanced. Its learned men are thoroughly versed in astronomy and geography; they have calculated the positions of the sun, the moon, and the stars; they can determine the location of their own ships on the high seas and chart a precise course with a compass; in short, they have the myriad-leagued ocean in the palm of their hand. They travel back and forth freely to foreign countries, tempting the inhabitants with the lure of profits, breeding confusion for them with their false doctrines, and seizing their countries when the time is ripe. At such times they acquire a base from which to operate, transport and store up their merchandise, and trade with other countries. Under such conditions the South Sea Islands have all become the possessions of Occidental countries. 3. The “southern barbarians,” i.e., India and the South Sea Islands, are all part of Asia. Asia is a land wvhich accepts the teachings of Con fucius and Sakya.

4. In Europe during the Middle Ages a certain Jesus made his appearance and founded a doctrinal system. When the people of that land speak of the “holy man,” it is to him that they refer. There was also a certain Judas, who quarrelled with Jesus over doctrine. Jesus was later killed by Judas, but his teachings gradually spread. The reli

gions of that land are three in number, viz., Christianity, the doctrine of Jesus (from which the Japanese word Kirishitan is derived); Moham medanism, the religion of the Moguls; and Heathen or Gentile. The last-named is said to have been powerful at one time, but to have dete riorated since.

5. To the west of Asia is the country called Arabia, and to the east of it is the country called Hui-hui IBd ‘, known in T’ang Jh times as Hui-ku [M4’l. This country also has its own religion, called Hui-hui-chiao [,J’zk. Buddhism is also observed in that country, but not to any great extent. Ju-chiao E is referred to in that country as Konft2yolisu, and its adherents are said to call themselves Ateiesu.18)

18. This is one of the most confused passages in the entire work. Hui-hui and Hui-ku (ca. the T’ang Dynasty, 618-907, the latter would have been pronounced some thing like khwai-got or khwai-gut) are both Chinese attempts to reproduce the name Uighur, a people which now inhabits all of Sinkiang. The Uighurs were islamized ca. the fourteenth century, and by late Ming U all traces of Buddhism in Uighur territory would have vanished. Hui-hui-chiao (“Uighur doctrine”), however, is the recognized Chinese name for Islam, a fact of which Baien seems to be unaware. The only Con

Samidare-sho 297

6. During the Hoei 7-k era [1704-1711] Battista of Rome,19) boast ing to Arai Chikugo-no-Kami 1X-{b 20) of the greatness of his owIn religion as against Confucianism, said, “That religion has been known of in our country for a long time now, but the Chinese have not yet succeeded in spreading it within the confines of their own country, which occupies only the southeastern corner of their continent. How can such a religion presume to spread itself elsewhere? Such small numbers are tantamount to nothing. It certainly does not merit being considered a

universal religion.” (These arrogant statements are recorded in the Sairan igen g% =21))

7. It is this Christianity which has hurt our country and led several h-undreds of thousands of our people into error. It is customary now to write the name Kirishitan in Chinese characters thus: +tIJ;ti, or, in a maledictory fashion, thus: VJiEY. The latter method is in official use.22)

8. As for China, the Butoku taiseiki 3{t>7zjA-E23) states that this religion dild not exist in China originally, but that during the Lung ch’ing -1, and Wan-li ME eras [1567-1620] of the Ming Dynasty a certain Occidental named Li Ma-tou Ijf%,W came and, setting up a

fucians in Uighur territory in the late eighteenth century would be resident Chinese officials (ju-chiao is the standard Chinese name for Confucianism). Baien got much of his material on the outside world from the writings of Arai Hakuseki WA?9j, who, in turn, obtained much of his information from P. Sidotti. The only way to explain the last sentence is that Sidotti acquainted Hakuseki with the latinized name Confucius (which was coined by Jesuit missionaries in China from K’ung Fu-tzu ?L+, i. e.,

“Master K’ung,” K’ung being the Sage’s family name) and explained to him that in his Christian opinion the Confucianists were atheists. For more on the Uighur question, see Wittfogel & Feng ;Xj, History of Chinese Society, Liao a (907-1125), p. 92, n. 8.

19. P. Giovanni Battista Sidotti, a native of Sicily, left Italy in 1702 as a member of a Papal mission to China. In 1707 he reached Manila en route to Japan, and spent two years there studying the Japanese language, after which he set out for Japan. After entering Japan secretly, he was captured by officials of the Satsuma R# fief and taken to Nagasaki and thence to Edo Ci. There he was detained in the Kirishitan yashiki

Wt;,R (q. v. inf.) until 1715, when he was put to death for illegal entry into Japan. His conversations with Arai Hakuseki constitute the subject matter of the Seiyo kibun NP-FE (Record of Things Heard about the Occident). See J. M. Dixon, Christian Valley, TASJ. Vol. XVI (1889), Part III, pp. 207-214.

20. Arai Kimiyoshi Vf#)4XQ (1657-1725), better known by his go, Hakuseki, was a scholar-statesman of the mid-Tokugawa period. In 1684 he became a pupil of Kino shita Jun’an W1CJiNJt (q. v. inf.), upon whose recommendation he entered the service of Tokugawa Ienobu I![I at that time lord of a fief in K6fu ip ,j (1693). When Ienobu became Sh6gun , Hakuseki became a key figure in the central government. lenobu died in 1712, to be succeeded by Ietsuna V44, and Hakuseki, no

longer in high favor, retired to private life to devote the rest of his days to study-. His writings are voluminous and embrace a wide variety of subjects. 21) A sort of gazetteer of the world, written by Arai Hakuseki in 1713. 22) The former method is purely phonetic, while the latter is indeed maledictory, the first character meaning “to cut” and the second “to die.”

23. An account of the military exploits of Tokugawa Ieyasu, compiled by a com mittee headed by Hayashi Nobuatsu k

church on a barren lot in the capital of Chekiang Affi’iE Province and studying Chinese characters, translated his own language into Chinese [sic] and wrote books entitled T’ien-chu shih-i XRtA, Chi-jen shih-shu nAta, and Ytt-lun t", which he used to beguile and deceive others.24) When some time had passed in this way, a certain P’ang Ti-wo )[ R, lhearing that his proselytes were increasing, went over to Li Ma-tou with several tens of his followers, and with him wrote, among other things, a book entitled Ch’i-k’o-shu 4L;Z.25) They gave gold and silver to the stupid populace in order to deceive them, and finally won them over to their religion. It is said that as time went by they ultimately admit ted that they were planning to conquer the country.

9. According to its preface, the Butoku taiseiki was compiled, at the behest of the Shogun, by Hayashi Shunj6o ;V*1,26) Hitomi Y’ugen AQA:TC’,27) and Kinoshita Jun’an,28) Abe Bungo-no-Kami Masatake pj i XE29) Y acting as Superintending Commissioner. The preface

goes on to say:

The prohibition against the subversive doctrines of Jesus is strict, and there are thirty-four kinds of forbidden books on the subject. In addition, those books in which mention is but made of the name [of Jesus] may not be imported. They are as follows:

a. Forbidden subjects

Lord of Heaven

24. Li Ma-tou is P. Matteo Ricci (1552-1610), a native of the village of Macerata in the vicinity of Ancona. At the age of twenty he entered the Society of Jesus and was sent as a missionary to India in 1578. From there he went to China, where he spent twenty years studying Chinese civilization and teaching Christianity and Western

science to the Chinese. His grave is in Peking. He was one of the most exceptional personalities the Society ever produced. See Henri Bernard, S. J., Le Pere Matthieu Ricci et la societe chinoise de son temps, 2 vols., Tientsin X 1937. Chi-jen shih-shu and Yu-lun are mistakes for Chi-jen shih-p’ien “, A, and Chiao-yu-lun -t,, respec

tively. All three works are taken up in the Appendix.

25. P’ang Ti-wo is P. Diego de Pantoja, S. J. (d. 1618), who arrived as a missionary in China in 1599. In 1601 he and Ricci entered Peking together and established a church. He was appointed Court Astronomer. Pantoja, a native of Spain, also died in Peking. The Ch’i-k’o-shu is discussed in the Appendix.

26. The same person as the Hayashi Nobuatsu mentioned in n. 23 (1644-1732). The grandson of Razan qg , he held the post of Rector of the University. He also assisted his father in the compilation of the Honcho tsugan #AA His father was Hayashi Shunsai ;

27. Hitomi Yuigen (1628-1696), a Confucian scholar of the mid-Tokugawa period. Like Hayashi Shunjo, he also participated in the compilation of the Honch6 tsugan. 28) Kinoshita Sadatomo 4zT%t (1621-1698), an official lecturer on Confucianism to the Tokugawa Shogunate. Arai Hakuseki and Muro Kyuis6 1tX were among his pupils.

28. Abe Masatake (1649-1704) was one of the R6ju4 f the highest body of state in the Tokugawa government. Lord of the Shinobi fief in Musashi Apa Province, he served in many offices, but he is noted chiefly for his skill as a judge.

Samidare-sh6 299

Jesus

Occident

Europe

Li Ma-tou

Li T’ai-hsi IJ T 30)

Li Shan-jen tij IAk

Yang Ma-jo JWgi 31)

T’ang Jo-wang a-q32)

Yu I (whose tzui was Tzui-liu) ‘ix3

Nestorianism

Foreign studies

Western studies

b. Forbidden books34)

(1) T’ien-wen ch’u-han .UMWAi

(2) Chi-j’en ZJx

(3 ) Hsi-hsuieh-chi N,Mf-F

(4) Pien-hsuieh i-tu PzilM

(5) Chi-ho yucv7-pe/n AfI1f,7

(6) T’ien-zwvn-lfieh 5.SCR

(7) Tai-i-p’ien ftMUf

(8) San-shan-lun hsiieh-chi-

(9) San-lun hsiueh-chi =MfaffE

(10) T’ang ching-chiao-pi fu XN JA7OW

( 11) T’ien-chu shih-i :

(12) T’ien-chu hsui-pien ,

(13) Chih-fang wacri-chi I$-z

(14) T’ung-we’n suan-chih MJ;4

(15) Hucan-jung chiao-i .

(16) Kou-k’u-i agRA

30. The tzei of Matteo Ricci. Li Shan-jen I have not been able to find, but it is probably an epithet by which he was known.

31. A mistake for Yang Ma-no OZ,-2-, the Chinese name adopted by P. Manuel Diaz, S. J. (junior), a native of Castelblanco, Portugal (1574-1659). Arriving in China in 1611, he was sent to Peking in 1621 with P. Longobardi, an Italian Jesuit. In 1623, upon the death of the Vice-Provincial, P. Juan de Rocha, Diaz was appointed his suc

cessor, and the Vice-Province of China was separated at the same time from that of Japan, rendering him responsible to the General of the Order alone. The next eighteen years he spent as Vice-Provincial, Visitor General, and Father Superior of the Jesuit Residence. A profound scholar, his relations with Christians and non-Christians alike were of the best.

32. The Chinese name adopted by P. Johann Adam Schall von Bell, S. J. (1591- 1666), a native of Cologne. Arriving in China in 1622, he was sent to Peking to study the Chinese language. In 1630 he was sent to Sian to pursue his astronomical acti vities, which included the construction of a celestial and terrestrial globe. In 1645 he was appointed chief of the Bureau of Meteorological Observations. In 1664, during a wave of persecutions, he narrowly escaped death thanks to the intcrvention of the Dowager Empress. Pfister considers Schall “le second fondateur de le Mission de Chine.” 33) I am unable to identify this person.

33. The entire list contained in b., c. and d. is taken up in detail in the Appendix.

300 Leon Hurvitz

(17) Wan-wu chen-yiian X,i’n (18) Ti-p’ing i-c-hi l

(19) Chi-k’ai Eatj_

(20) Shih-wei tM,

(21) Chiao-yu-lun -.

(22) Ch’i-k’o -LA

(23) Mi-sa-chi i XM&A

(24) T’ai-hsi shui-fa A57X&

(25) Piao-tu-shuo AWA

(26) Chiao-yao-chieh Iieh etli K

(27) She’ng-chi pai-yen n

(28) Rrh-sh1h-twu-yen ,

(29) Igngr-ven li-chu =i

(30) K’uang-i ZIYR

(31) Hzun-kai t’ung-hsien t’.u-shuo tElL

(32) Ts’e’-liang fa-i j9il;*:j?-A

(33) Chien-p’ing i-chi MMT '

(34) Ti-tsuti che’ng-chi W

In addition to these, there are many others which are to be burned and destroyed, as they violate the ban; they are to be treated no differently from the forbidden books.

c. Books burneduring the Jokyod 0Xi era [1684-1688]

(35) Huamn-yu-ch’ian MAjn (one work in six volumes). This book ‘was brought to Japan by the fifteenth ship in the second year of Jokyo [1685]. The officials had it burned. The records state that since this was unquestionably a book of the cult of Jesus, the ship was sent back without being permitted to engage in trade.

(36) Ti-wei Ri (one work in two volumes). Burned in the fiftl month of the third year of Jokyo [1686]. This book, an atlas of the world, praises the Christian countries and has one or two references to the cult of Jesus. Therefore it was burned. However, since it was not a book on doctrine, the title and maps were submitted to higher authority.

(37) Fu-chien t’utng-clih 1h (one work in six volumes). Ihis book was burned in the sixth month of the third year of J8kyo [1686] because it had a picture of the Lord of Heaven in it.

(38) Yu-hsuieh-chi -,. Held at the Commnissioner’s office in thie third year of Jokyo [1686].

(39) Fang-ch"ng-lun t (one work in four volumes, six chap ters). Written by Mei Wen-ting 4<W. In an appendix to the preface are references to Li T’ai-hsi TIMN and the titles of several forbidden books. Another record states that this book was brought to Japan by the forty-second ship in the fourteenth

year of Genroku T’ [1701].

Samidare-sh6 301

(40) Hsi-t’ang ch’fian-chi f - (one work in twenty-six volumes). This collection of poetry contains, among its descriptive poems on foreigni lands, two poems on Europe. Another record states that this book was brought to Japan by the fifty-fifth ship in the third year of Hoei 7TZ [1706].

d. Others

(41) T’ien-ching huo-wen hou-chi <,i{ m by Yu Tsui-liu (42) Ti-ching chin g-wu-l ie/h 1,JB (eight volumes) (43) T’ung-chien ining-chi c/‘iian-tsai z (one work in eight volumes, sixteen chapters)

(44) Ting-li ch’eng-an ZfIJM-

(45) Hsin-li VSij (one work in sixteen volumes, thirty chapters) (46) Pen-ch’ao ts’e-li lei-pien i (one work in four volumes, twelve chapters)

(47) Tse’ng-ting kuang-yii-chi *"-TP (twenty-four chapters), revised by Master Ts’ai Chiu-hsia *}tj

(48) Tseng-pu shan-hai-ching kuang-chu I (six volumes, eighteen chapters), annotated by Wu Jen-ch’en Af- of Jen-ho fz- TE

(49) T’an Hsiieh-ch’i chi f (twelve volumes, forty chapters) (50) Hsing-li ta-chung I?Ejk4 (one work in twelve volumes, twenty-eight chapters)

(51) T’an Yu-hsia ho-chi (six volumes, twenty-three chap ters)

(52) San-ts’al’ fa-pi ’ s@

(53) Yiian-hsiieh-chi F (ten volumes, eight chapters) by Tsou Yiian-piao 1F7cf-i

(54) Hsi-hu-chih , (eight volumes, eight chapters of historical records, eighteen chapters on miscellaneous matter), compiled by T’ien Ju Hck, revised by Yao Ching W19

(55) Hsi-hu-chih hou-chi iMR

(56) Cli’an-che’n i-shih i

(57) Ming-chia shih-kuan -tWRuR (a collection of poems made dur ing the K’ang-hsi g era [1662-1723] of the Ch’ing Dynasty) by Han Teng-i 1

(58) Su-chou fu-chih I 4[1J> (one work in four cases, thirty-six chapters)

(59) len-ho hsien-chieh ,

(60) Tan-t’? hsien-chih iIJ@%>

(61) Ch’iung-shan hsien-chih W ,

(62) Chin-yfin hsien-chihl '

(63) Hsin-ch’ing hsien-chih fi,J-j

(64) Chu-1o hsien-chih ,

(65) Nan-ch’eng hsien-chih ,

(66) Yen-p’ing hsien-chih ,

302 Leon Hurvitz

(67) I-yao M

(68) Ming-shih-kao lA9f; (one case, six volumes)

The above are all books which were to be blotted out and thrown to the flames in the Jokyo, Genroku, and Hoei eras [1684-1711], and were not to be used by scholars under any circumstances. They include any thing dealing with ritual or doctrine, or even making a passing refer ence to the subject. When the prohibition was strictly enforced, for example, the following books were prohibited: (a) Stt-chou fu-chih, because, although it has no reference to doctrine, the chapter on Emperor Shih-tsu-chang Atfl ]j 35) mentions the Rites Controversy; (b) Aling-chia shih-kuan, because there is a poem in it dedicated to the Occidental T’ang Jo-wang MTS; (c) Fang-ch’eng-lun, because it has chapter-headings on Occidental mathematics and famous forbidden Occidental books. In short, anything with even an allusion was de stroyed, and anything with a reference to religious’ doctrine was burned. However, since the Bureau of Astronomy begged exemption from this prohibition on the grounds that Occidental books, which were advanced in matters of astronomy and geography, had much that was of value, in the second year of Kyoh6o o [1717] the ban was lifted on books con taining mere allusions, while it remained in force where religious doc trine was concerned. At that time the following specific titles were re moved from the original list: T’ien-wen-liieh ; Chiao-yu-lun 3U-mfS Chi-ho yiian-pen *Jirjq, T’ai-hsi shui-fa 7 Chih-fang wai-chi

7IV5-, T’ung-wen suan-chih M1Z,9413, Huan-jung chiao-i V Hun kai t’ung-hsien t’u-shuo M.AMWM, and Ts’e-liang fa-i iIIai-. In ad dition, permission was granted to circulate the Tseng-ting kttang-yii-chi ASMPAM- and the Ming-chia shih-kuan ZV; E .

10. 1 reproduce here a typical letter from Nagasaki, in which per rmission is requested to peruse a forbidden book:

R e p o r t

Re Ti-ching ching-w-u-liieh (one work in eight volumes, twenty-eight chapters).

In the fourth and fifth volumes of this work, respectively, reference is made to a church and to the grave of Li Ma-tou. In the passage on the !church mention is made of a house for the worship of Jesus and of Jesus’ life and death. In the passage on the grave of Li Ma-tou mention is made of his initial arrival in China, of the treatment he received at the hands of the Emperor, and of his death and burial.

35. The first Ch’ing Emperor, r. 1644-1662, better known by his nien-hao If-”, Shun-chih JlRji~.

Samidare-sh6 30 3

However, the subject matter of the entire Ching-wu-liieh is a description of Peking and vicinity. Therefore, with the exception of the two volumes just mentioned, there is no mention of Jesus anywhere in the book.

Furthermore, in the abovementioned two volumes themselves there is no mention of religious teaching or of proselytization. In the poem praising this man it is his learning and skill, his virtue and accomplishments, that are praised. This is as we have already stated in a previous report on the contents of this book..

Iwanaga Gento 57j

Katayama Gensho )j1jE

Shuntokuji t ,36) the nineteenth day of the third

month in the eighth year of Genroku [1 May 1695]

11. In all countries customs differ. First of all, there are dochaku ?X and kokoku 4SK.37) China and Japan, for example, are dochaku: their people are of the kind that are satisfied with their land, build houses and walls, and live in them. Kokoku are those societies which do not have a fixed abode, but which, in accordance with time and op portunity, dwell where it suits them best. China, Japan, and similar countries determine their boundaries and remain within them. Extra territorial quests are characterized by them as aggression, and are con demned. The Occidental countries, on the other hand, regard all the confines of the seas as a single unit, and, undaunted by the greatest distances, evince a greedy desire for profitable trade with all countries, which they treat as vassal states. Wishing to seize other countries, they play upon mankind’s natural desire for gain in order to win sympathy for themselves. The rebellion fomented by the followers of Jesus in our country also can be traced to the employment of these means.

12. According to the Ibuki mogusa f%V t <, ,38) in Aki tM Pro vince, within the area of jurisdiction of Hiroshima Castle, a certain Shibatani Kichizaemon @1 tP1 took the tonsure and styling himself Saishin P.i&, is said to have returned to his home province of Omi ;iIE,

where he established himself in a temple known as the Kyoshinji 4AIS, in the village of Kashiwabara XXV, near Mount Ibuki {%R1. A record of that temple states that when Nobunaga was at Azuchi h? in Omi he heard that some strange-looking men had arrived at Nagasaki from abroad. He wished to see them, but since Hizen HEfll was within the domain of the Ryiuzoji I&A family, he sent one Saburiya Gennai

36. This temple, a subsidiary of the Kenninji f2 of the Rinzai 0 sub-sect of Zen, was located in Nagasaki.

37. “Earth-clingers” and “going countries,” respectively.

38. Lit. “Moxa of [Mount] Ibuki,” title of a historical work which I have been unable to trace.

304 Leon Hurvitz

t_R@S?q [to Ryuzo6ji], asking him to send them to him, under the false pretext that the order had issued from the Shogun Yoshiaki 48X 1~39)

Ryuizo6ji sent him one of them. He, like the others, was a European. Since he had come by way of the southern barbarian lands [Jap. namban], he was referred to here as Namban. The person’s name was tlrugan Bateren. (Bateren means “teacher,” while the word for “dis

ciple” is said to be iruman.)40) In the ninth month of the eleventh year of Eiroku AKA [1568] he met Nobunaga. When asked through an inter preter why he had come, he replied that his purpose was to spread Buddhism in Japan. (The fact of the matter is that he had been sent from his own country to take our country.) Nobunaga, taking a fancy

to his strange appearance, permitted him to stay and expressed a desire to see him perform his missionary duties. The Confucian scholar Dosen LA@ff, of the Tenkeiin t ,41) said, “His ceremonial and garb are neither Shintoist nor Buddhist. One day he may breed misfortune for us all. It would be best to send him back whence he came.”

13. The other courtiers agreed. Nobunaga, however, replied, “In antiquity the teachings of Buddha, which did not originate in our country, were brought here from abroad-were they not? Let him be, for I wish to see how he conducts himself.”

14. So saying, he ordered Sugenoya Kuemon Nagahide Vi@Xt W J3: to confer upon the stranger a piece of land of four cho ET42) at Shijo RlY{ Gate in Kyoto, and to permit him to go about his business there. His country knew that our country had much gold and silver, and, since he had come for the purpose of conquering our country, his king had given him whatsoever valuable gifts he desired. Telescopes and magnifying glasses were among the gifts he presented to Nobunaga when he first m-yet him.

15. Having brought valuables to his heart’s content from his own country, Urugan decorated his establishment with the utmost beauty and refinement. Consequently, his church was designated the Eirokuji

7X1-fii The assignment of a nengo 4RP as the name of a religious center wvas without precedent, except for the Enryakuji X1E on Mount Hiei JtgtJj. During the Daido ItKW era [806-810] in the reign of Emperor

39. Ashikaga Yoshiaki X41IJ& H (1537-1597), the last of the Ashikaga Sh6guns. 40) Bateren and iruman are corruptions, respectively, of the Portuguese words padre (father) and irmao (brother). What Portuguese name Urugan purports to repre sent I do not venture to guess.

40. I am unable to identify this person.

41. 1 ch6= 2.45 acres.

Samidare-sho 305

Heisei f, permission was granted by the Court to give the name Daidoji to a temple on Mount Kataoka )t-i in Yamato tTn Province. But since this latest act became the subject of an indignant appeal, in which the abovementioned case was brought up (some Enryakuji monks had destroyed the sign of the Daidoji), the cloistered Emperor Ogimachi

TEI commanded Hiromasa WIE, as Court Messenger, to advise Nobu naga concerning the matter. Nobunaga complied reluctantly with the Inperial will and renamed the church Nambanji f*,, conferring upon it a grant of land worth five hundred kan A in Koga-gun FpJV in Omi iEj.43)

16. Given permission to call some of his disciples to assist in the propagation of the faith, he summoned one Furaten Bateren. Fumaten wvas accompanied by Gerigori and Yariisu.44) Arriving at Obama -‘J’ in Wakasa Xk, they went to the Nambanji, then subsequently had an audience with Nobunaga at the Myohoji SJ;it 45) The plan of these four men was to win men’s hearts by aiding the poor, the miserable, the wveak, and the sick; to beguile them with the doctrine of the three worlds so that they could think of nothing else; and finally, bringing in mili tary reinforcements by stealth, to seize the country.

17. At that time, bringing over much in gold, silver, and valuables, they asked for ground in which to plant medicinal herbs. Then, receiv inig a tract of over fifty cho on Mount Ibuki, they transplanted foreign grasses and rare trees in it. It is said that the ibukiyomogi [ibuki fern] referred to today is among the plants which first came from that place. (In view of the poem beginning

kaku to dani

e ya wa ibuki no

sashimogusa

it would appear that the moxa of Mount Ibuki has been well known since the time the poem was composed. Can it be that a new species was

43. The Buddhist clergy objected to calling this church by a nengd just as the Enryakuji monks had done in connection with the Daid6ji. The Enryakuji, before Nobunaga rased it to the ground and massacred all its inmates in 1570, was the most powerful Buddhist establishment in Japan, maintaining a private army with which it frequently waged war against the central authorities. Nambanji means “Temple of the Southern Barbarians.”

44. Furaten is a corruption of frade (brother), but someone mistook it for a proper name; Gerigori is clearly “Gregory”; as for Yariisu, the characters with which it is written in the Nambanji Kdhaiki j (Account of the Rise and Fall of the Nambanji, see Koji Ruien tA$MZt) make possible four readings: Yariisu, Yarikosu, Miriisu, and Mirikosu. But I am unable to make anything of any of them. 45) A Buddhistemple in a village in what is now Nara Prefecture.

306 Leon Hurvitz

introduced and became widespread?)46)

18. In this church, since Heaven was the object of their worship, there was no image. Since the religious service, which made use of ornaments of many precious materials and a brocade canopy, was an unusual one, people came from everywhere to see it. The priests, un moved by this, sent men out everywhere to find and bring to them beg gars and outcasts lying in alleyways or at the foot of bridges, persons who had been rejected from society because of their diseases and were dying of hunger in their destitution. They would bathe their filthy bodies, give them decent food, fresh clothes, and a clean place to sleep, treat them with the costliest medicines, and care for them diligently. In this way most of them were cured, while those who died were given decent burial. To the poor they gave fresh food and boiled hot water for their bath, washed them, gave them money, and sent them home, so that the present was in fact happier for them than the prospect of Buddhahood.

19. At length, when they saw that men’s hearts were inclined in their direction, they preached as follows: “Our country venerates and calls upon the name of the Lord of Heaven; therefore there are no poor in our country. Our King, grieved that other countries, ignorant of these doctrines, are immersed in poverty, misery, and sickness, has sent us forth to rescue the people cf these countries. If each of you venerates

the Lord of Heaven, there will be wealth and position for all. Since you people are ignorant of the way of venerating the Lord of Heaven, you incur Heaven’s wrath, yotu are beset with poverty and misery, and evil desires arise within you. Your evil desires in turn incur wrath, and you are condemned forever to suffer the woes of this earthly existence.

For this reason we are here to rescue you from the woes of this life in the name of the mercy of our King and the compassion of the Lord of

46. The full poem is as follows:

kaku to dani

e ya wa ibuki no

sashimogusa

sa shimo shiraji na

moyuru omoi o

translated as follows by Potter (see One Hundred Verses)

Though love, like blisters made from leaves.

Grown on Mount Ibuki,

Torments me more than I can say,

My lady shall not see

How she is paining me.

Written by Fujiwara no Sanekata jf,W; (d. 908), the poem is very popular in Japan to this day. Baien’s meaning is that the ibukiyomogi, reputed to have origi nated with these missionaries, is not to be confused with the ibukimogusa referred to in the above poem, a. species going back at least to the ninth century, when the poem was written.

Samidare-sh6 307

Heaven. Nevertheless, since you are laden with the guilt of former sins, it will be difficult for you to reap your future reward. If you are in doubt, behold the proof!”

20. So saying, they brought out what they called the Mirror of the Three Worlds and showed it to the populace. The people looked and saw strange and terrifying reflections of horses, oxen, and imaginary demons, which caused their liver and spirit to take leave of their bodies, as it were.

21. “WVe have escaped the illnesses of this life, to be sure, thanks to the mercy of the King and the Lord of Heaven, but how sad that we must be the victims of such woes as these in the future!” exclaimed all of them in tears, adding, “We pray you to rescue us from these evils as well! "

22. “In that case, be converted to our faith,” said they, and, giving them rosaries of forty-two beads, taught them the proper incantations. WVhen they had fasted for seven days, reciting the rosary all the while, they were given another look at the mirror. This time the reflection

had changed completely to that of the gentle, upright countenance of a Bodhisattva.

23. The priests, seizing their opportunity, said, “Note what a change has taken place in only seven days of fasting! If you observe this reli gion all your lives, your happiness will be unbounded. Now we shall permit you to behold the Lord of Heaven. He who worships the Lord of Heaven but once, though he should be stretched on the rack, roasted over a flame, or suffer torture through the use of water, fire, oxen, or carts, would suffer them but ephemerally; whereas in the future he would have the joy of eternal salvation. If you think on these things thus without allowing your spirits to be crushed by your tormentors, we shall permit you to see the Blessed Vision.”

24. So all eagerly assented. First they produced something called a Cross. Making a bar two sun Xt in length out of refined gold and attach ing to it a handle two shaku )t47) in length, they put pins into it on one side as in a grater and used this object to flay the skin and lacerate the backs of the priests. They were bleeding and in great pain. Covering

their hands with the blood, they clasped them and worshipped, saying, “Though we were to suffer such pain as this for the sake of the Lord of Hleaven, we should have no regrets. In time to come, save us!”

25. So saying, they caused the people to turn to a painting which portrayed a beautiful woman nursing an infant child. “The Lord will

47. 1 sun=1.19fl; 1 shaku=10 sun.

save you from your folly like this child. Be thankful!” said they, and took the painting back.

26. The populace, deeply impressed, all became their proselytes. 27. Among them were a priest of Kaga RJn Province named Eshun MR, a clothing merchant of Izumni TPT, Province named Yasuzaemon {SU’X and a farmer from Kurote village in the same province, Zen goro 0tir_ by name; these were their best pupils. After their con version they called Eshun Fabian, Yasuzaemon Gosumo [Cosmas?], and Zengoro Simon, and spent their time thereafter exclusively at proselyti zation.

27. All people, old and young, men and women, flocked to be coii verted, and as they gave a bu of gold to each person, all were inclined favorably toward tliem. As for the proselytes, each received a sho of rice and eight bu of silver every day.48)

28. In the fifth month of the second year of Tensho XiE [1574] Nobunaga arrived in the Capital, where he heard a complete report. Upon his return to Azuchi he regretted his actions exceedingly, and said to his ministers, “Some time ago, when I first took this matter under consideration, Bunkeiin :tR warned me, but I took no heed. When I consider the actions of this group now, I see how they spare neither gold, silver, nor other valuables to beguile and win over the hearts of men. Undoubtedly that was their purpose in visiting our country in the first place. How would it be to destroy the Nambanji now?”

29. Maeda Tokuzen’in nfW{tK replied, “The power of the Nam banji has waxed greatly. To shear it of its power now would be like trying to hold back the ocean with one’s bare hands. I cannot speak for the retainers of the ruling house, but all of the other Daimyo At and Shomyo J,50) are concerned with their own home affairs. If you attempt to destroy this church now, I fear that there will be internal strife. It would be better not to take any action.”

30. Nobunaga, ever more regretful, pondered deeply how to over come this difficulty. At this time an express messenger arrived, report ing that Araki Settsu-no-Kami Murashige if,RThz5 ) was in revolt.

48. 1 bu=5.8 grains; 1 sh6= 1.588 qt.

49. The person referred to above as D6sen of the Tenkeiin. The characters ten X and bun 3; have been confused, but since I have been unable to identify this person, I do not know which is correct. 50) A daimyd was a feudatory with an annual income of 10,000 koku or more (1 koku=ca. 5 bushel); a sh6myo, with less.

50. Araki Murashige was a close associate of Toyotomi Hideyoshi. After suffering defeat in the rebellion described above, he took refuge in the M6ri _; flj fief, shaved his head, and styled himself Hitsuan D6kun )tM. After that there is no certain information on him.

Samidare-sho 309

Moreover, news of an armed rebellion was rife everywhere. In the sixth year of Tensho [1578] it was heard that Takayama Ukon ,Ajti;L52) had aligned himself with the rebels. Nobunaga ordered the priests to per suade Takayama to become reconciled to him, as a condition for the continued existence of their sect. The priests made overtures to him

and succeeded in conciliating him, and that question was settled. 32. According to the Hito senki E-53) in the fourth month of the sixth year of Tensho [1578], Nobunaga had a quarrel with Mori Terumoto ;TIJj%t.54) MAori attacked and destroyed Mikazuki E JEJ Castle, which Yamanaka Shikanosuke WVP;ZWt5-5) had fortified. At Osaka the Honganji t4N family made common cause with him, and Araki Settsu-no-Kami Murashige built fortifications at Ikeda A-M Hana kuma TWA=, and Itami {1f), while Takayama Ukon Yusho and Nakagawa Sebee tMAT-3k demonstrated their hostility at Takatsuki AM and Ibaraki 9*, respectively. Mori Uma-no-Kami -tIJE..,56) at the head of -the forces of thirteen provinces of the Chugoku region, brought Harima 41 Province to submission and threatened to devour Settsu Province. Although Nobunaga sent Hashiba Chikuzen-no-Kami Ilideyoshi nj j 3t457) to hold them off, he alone found it difficult to put up adequate resistance. When Nobunaga was asked to take the field in person, one thing or another delayed him, and it was rumored that this was the first act of cowardice in his life. Nobunaga, giving the whole matter profound thought, remembered that Takayarna was a believer in Jesus. Calling the priests, he said, “It is the height of dis loyalty on your part to side with Takayama Ukon. If your sect is the guardian of righteousness, it is your duty to make him my ally, since he is a follower of yours. If you cannot, your worthless sect deserves to be destroyed.“58)

52. Takayama Nagafusa A[hK-M (d. 1614) was one of the earliest prominent Japanese converts. His Christian name was Justus, and the Portuguese Jesuits referred to him regularly as “‘Don Justo Ucondono.” He is better known in Japanese by the name Yuisho AjM, which was intended to approximate to the sound of “Justo.” He died an. exile in Manila.

53. The title of this work would seem to indicate that it is a record of battles waged on the island of Kyuishui, but I have been unable to identify it. 54) Mori Terumoto (1563-1625) was lord of the Ch6shui ;-JQ clan. In order to, help recoup the failing fortunes of the Ashikaga Shogunate, he joined forces with Hon ganji Mitsusuke *?[ iF (the Honganji referred to in the text) against Nobunaga, but was unsuccessful.

54. I. e., Yamanaka Yukimori jtpfJ, a noted warrior of the time. 56) I. e., M6ri Terumoto.

55. I. e., Toyotomi Hideyoshi.

56. Note the difference between this account and the one given in #31.

310 Leon Hurvitz

33. The priests, in alarm, talked to Takayama, who, being a devout believer, quickly made peace with Nobunaga. When Nakagawa did likewise, the Honganji forces abandoned Ishiyama HW Castle, and Mori’s forces quieted down. Nobunaga, as a result of this exploit, found himself in the same situation as before, and, as he did not inter fere with the new sect, it is said to have become even more widespread.

34. In the sixth month of the tenth year of the same era [1582] Nobunaga died, and Hideyoshi took over the military power. Being made aware of the evil practices of these priests, he destroyed their church in the thirteenth year [1585]. This was eighteen years after the eleventh year of Eiroku. In this space of time forty-two principal churches and innumerable subsidiary churches had been erected.

35. The reasons for his actions were as follows: When Hideyoshi was living in Yodo it Castle, a skilled craftsman named Nakai Hambee rPt4Af, taking the Taiko’s tklj fancy, was made official in charge of repairs. Inasmuch as he was the best of all such craftsmen in the world at the time, his reputation spread. The priests, wishing to win him over, sent Fabian to see him. Nakai had no free time from his work,

so they attempted to convert his mother. His mother, however, being a devotee of nembutsu-zammai tz% Bi59) did not consent. The mission aries wished to debate with a Buddhist priest, but felt they would be disgraced if they should be defeated. So they invited a [Zen] layman named Byaku6o r1, of Yanagi-no-Baba 0P0,), Shijo-dori Elj.

to argue with Fabian. Fabian, castigating the teachings of Buddha, said, “The object of veneration in our sect is a Buddha named Deus, wvho appeared before there was anything between Heaven and Earth, created all things, including the sun and moon, human beings, birds and

beasts, grass and trees; who created the world and saved mankind. Therefore, if one put one’s faith in this Buddha, there is none whom he will not save. The beings referred to in the traditional religions of Japan as hotoke 1 [Buddhas] and kami iTi [gods] are merely persons ,of antiquity. Sakya was the son of King Suddhodana; Amitabha was

the bhiksu Dharmakara; Amaterasu 0-mikami XVKXi and Hachiman

59. Nembutsu (lit. “meditation on Buddha”) is actually merely the repetition of the formula Namu Amida-butsu jA ,8Jf (Ch. nan-wu a-mi-t’o-fo, fr. Skt. namo ‘mitabhaya Buddhadya, “homage to the Buddha of limitless splendor”), constant repetition of which is believed by the adherents of the Jodo sect to guarantee rebirth in the Eastern Paradise, over which that Buddha presides. Sammai (Ch. san-mei, fr. Skt. samadhi, “concentra tion”) is mental concentration on a single object to the exclusion of all else. Hence a devotee of nembutsu-zammai would be one who makes regular practice of concentrated, intensive nembutsu.

Bosatsu

.AW

Samidare-sh6 311

were both human beings.60) Can one human being save

another? Such tales are all lies. If you are in doubt, watch me.” 36. So saying, he took copies of the Sambukyo 5’f and Hoke 0ky66) , from a case he was carrying by his side. “These are all objects of veneration,” said he, then proceeded to tear them up, wipe his nose with them, rub them, throw them on the ground, step on them and scatter them, and finally urinate on them. “If these were really sacred objects,” said he, “I should suffer some punishment. Since I do not, it is obvious that these arguments are used for decep tive purposes.” Saying these and other things, he castigated Buddhism mercilessly.

37. Byakuo, who had been listening all the while with his head inclined, waited for Fabian to finish, then replied, “If what you say is true, then the same applies to the religion of your Deus. It is clear that Deus is also a worthless Buddha, is it not? If he has existed since the beginning of Heaven and Earth and created all things, why has he created perverse, sycophantic, treacherous, evil, poor, miserable, sick, and wretched men? For what purpose did he create them?”

38. So saying, he taunted him, but Fabian, at a loss for an answer, merely retorted that it was difficult to save persons who were not destined for salvation, and was about to leave, when Byakuo seized him by the edge of his sleeve and said, “The words I have just spoken are the words

60. Suddhodana, father of Gautama Buddha, was king of Kapilavastu, one of the kingdoms of ancient India. Amitabha is the Buddha of Boundless Life and Unlimited Splendor (see n. 59). Bhiksu (Skt. “mendicant”) is the normal designation for a Buddhist monk, since all members of the old Buddhist community used to beg for their food. Amaterasu 0-mikami, the Heaven-Illuminating Great August Deity, is the dean of the Shint6 “E pantheon. Hachiman (orig. Yawata) is the Japanese war god. When Buddhism and Shint6 came to be grafted together into one religious organism he was given the title Bosatsu, an abbreviation of Bodaisatta (Ch. p’u-t’i-sa-t’o, fr. Skt. Bodhi sattva). The Buddhists admitted (rather, asserted) that their objects of worship had all originally been human beings. The view that the Shint6 deities had all originated as human beings was held by many Japanese scholars, not all of them Christian by any means.

61. Sambuky6 (“three sutras”) refers to the practice current in many Japanese Buddhist sects of elevating three particular sztras to a position of prominence above all others. Ordinarily, however, sambuky6 refers to the Dainichi sambu, fk t:=n” or the three principal sutras of the Shingon . sect, viz., (a) Dai-birushana-j6butsu-jimben kaii-ky6 7 !IIII”*” (Ch. Ta-p’i-lu-chM-na chYng-fo shen-pien chia-ch’ih ching, Skt. Mahavairocanabhisambodhi-vikurvitddhisthdna-vaipulya-sutrendra-raja-nama dharmaparyaya), (b) Kong6ch6-issai-nyorai-shinjitsu-sh6daij6-gensh6-dai-ky66-gy6 J-1I

^%mttM7tR.R7tREE (Ch. Chin-kang-ting i-ch’i ju-lai chen-shih shM-ta-shMng hsien-cheng ta-chiao-wang-ching, Skt. Vairalekhara-sarvatathagata-satya-sahgraha-mahaya na-pratyutpannabhisambuddha-mahd:antrart ja-sura), and (c) Soshitsujikara-ky6 S jl (Ch. Su-hsi-ti chieh-lo-ching, Skt. Susiddhi-mahatantra-sadhan6payika-patala). The Hoke kyo is the abbreviated title of the MyWh6-renge-ky6 (Ch- Miao-f a lien-hua ching, Skt. Saddharmapundarika-s4tra).

All use subject to JSTOR Terms and Conditions

312 Leon Hurvitz

of our Buddha, you detestable cur!” Then he began to pound him on the head, and the poor fellow fled in fright.

39. Nakai, amused by this, told the story in the course of conversa tion at Yodo.

40. The Taiko said, “I know of these matters, having heard of them in Nobunaga’s presence. Nobunaga, being in an impossible situation at the time, left things as they were. This sect is not destined long to endure.” So saying, he put Masuda Taemon and Nagatsuka Okura tay(i At*>kWk in command of more than three thousand troops and sent them to the Nambanji. Urugan, Furaten, Gregory, and Yariisu wAere taken and put aboard a Dutch ship and sent out of the country, and their followers were eradicated. Fabian later went to Shimabara in Hizen MM, Gosumo went to Sakai X and changed his name to Ichihashi Shosaku T4,, and Simon changed his name to Shimada Seian ARIMPM, pursuing the medical profession [like Ichihashi] in Sakai. Hearing that they were skilled interpreters of dreams, Hideyoshi sum moned them and had them display their talents. Finally they conjured up in the garden a ghost strongly resembling Hideyoshi’s late beloved nistress. When Hideyoshi learned that they were. the remnants of the worshippers of the Lord of Heaven, he immediately had them seized and tortured. When it became known that they were Gosumo and Simon, he had them crucified on the nineteenth day of the ninth month in the sixteenth year of Tensho [7 November 1588] at Awataguchi WM I.

41. In the Butoku hennen Att,62) there is the following entry under the fifteenth year of Tensh6 [1587]:

Until this year Nagasaki in Hizen had been under the jurisdiction of Omura Mimbu-shoho Tadaharu f (the lay priest Risen), Hideyoshi, angered at the fact that, unaware of the barbarians’ intrigues, he had given shelter to the clengy and laity of the cult of Jesus, confiscated his property and prevented the sectaries from crossing the sea. The six Fathers

and their twenty followers were seized and sent to Nagasaki by way of Ky8to and Osaka. There their heads were exposed, and Nagasaki was placed in the custody of Nabeshima Kaga-no-Kami Naoshige R;tnijRt,~.63) Since

62. “Year-by-year account of military valor” is the meaning of the title, but I am unable to identify the work otherwise.

63. Nabeshima Naoshige (1538-1618) was lord of Saga 1MjW Castle in Hizen. His father was a member of a branch of the Ryuzoji family, while his mother was the daughter of Ryuz6ji Iezumi M Rtt. Beginning his career as a retainer of Ryuizoji Takanobu MME,W he did yeoman service in the field against Otomo Yoshishige (q. v. inf.). Upon the death of Takanobu in 1584, Naoshige served his son and successor, Masaie W*, in a similar capacity, but when, in 1590, Masaie retired on the grounds of ill health, Toyotomi Hideyoshi, whose fancy Naoshige had already taken, made Nao shige lord of the Ryuiz6ji domains on the grounds that he was himself a Ryuiz6ji and that Takafusa A, Masaie’s son, was too young to assume such duties. Naoshige also served in Hideyoshi’s Korean campaign.

Samidare-sho 313

the merchants of Sakai and Nagasaki pleaded that they were losing profits, the ships of the western and southern barbarians were allowed to put into port, but Jesus [i.e., Catholic priests] was forbidden to be aboard. This rule was strictly enforced.

42. In the sixteenth year of Keicho J; [1611] a mob of these sectaries gathered in Udo :t? and Yatsushiro Aft’ gun, both in HIigo AM3 Province, but they were gradually pacified. Thereafter rumors were heard to the effect that remnants of this sect were interpreting

visions and deceiving people with mirrors; and the matter was thor oughly investigated. Their followers were seized and put into straw bags, which were then piled fifty high, so that the persons on the bot tom could not stand the weight. Those who promised to apostatize were rolled off and set free, while those who refused to repent their sins were burned to death, and their ashes scattered. Those who had

been released were permitted to enroll in the Buddhist sect of their own choice and, making a pledge to their respective temples, took a handbill, exclaiming, “This is my temple!” and handed it over. This was the beginning of the terauke-jo a 39

43. About this time, in a place called Sumitake, in Fuji-gun &::E, Totomi RiT Province, there appeared a group said to be the remnants of the followers of Gosumo. They were quickly put down.

44. About this time, persons who refused to recant were being frequently hung by the heels, pilloried, sawed in half, and otherwise punished at Kyoto, Osaka, and other places. Later, in the tenth month of the fourteenth year of Kan’ei [1637], there was an uprising of the remnant of this sect at Shimabara in Hizen Province. On the eighteenth day of the second month in the fifteenth year [2 April 1638] order was restored.65)

45. In the seventy years between the eleventh year of Eiroku [1568] and the fourteenth year of Kan’ei [1637] how much poison had flowed through the Empire and how many men had been killed, thanks to Nobunaga’s mistake of the moment! The ancients had a golden saying: “An error of one inch leads to a catastrophe of a thousand leagues.” How can the rulers of men fail to learn some lesson from this experi ence?

46. According to the annals of the city of Nagasaki, in the third

64. Lit. “temple receipt certificate,” the basis of the Tokugawa sectarian census, which served the double purpose of checking the population figures and suppressing Christianity.

65. This is the famous “Christian rebellion” of Shimabara. For details see Murdoch, History of Japan, Vol. II, Chap. XXII.

314 Leon Hurvitz

year of Kyoroku ,0 [1530] the first ship of the southern barbarians made its entry into the port of the seat of government of Bungo Mfk Province and presented Otomo Sorin 7kA ‘66) with two muskets. Twenty-two years later, in the twentieth year of Temmon ; [1551],. another ship came and presented some cannon. Since Nagasaki was at the time under the jurisdiction of Kimura Risen 11N4i,67) an officer of the Otomo fief, notice was given that the ship, finding the port a good one, would put in there in future. Seventeen years later, on the twenty third day of the eighth month in the tenth year of Eiroku [25 September 1567], one of the “black ships” entered Nagasaki for the first time. Since this was an age of civil disturbance, with no one about to set it right, foreign ships could enter the country at will,68) and in the third year of Genki 7C [1572] they built a settlement. Thereafter votaries of the cult of Jesus entered our country from the lands of the southern bar barians and, giving the people gold and silver and displaying magical arts to them, deceived them. Within eleven years of the end of the Genki era [i.e., ca. 1573], by about the ninth year of Tensho [1581], this, doctrine had gradually spread, and everyone was a Christian. Hence they built churches of their own sect which they called kikan ;M69) in eleven different places and made them into residences for the priests, and gradually spread their doctrines further.

47. About this time the religion of Jesus was being practiced every wvhere within the confines of the seas, and even among the Daimyo there were many who believed in it. It is said that when the Taiko planned to destroy the Nambanji there were at Ibuki Mogusa one Ishida Jibu-shoho

66. Otomo Yoshishige (1530-1587) was one of the early prominent converts to Christianity. He is famous for having sent representatives of his family, together with those of the Arima A%- and Omura families, on a mission to see the Pope in 1582. But his iconoclastic activities at home brought him into conflict with the powerful

Shimazu Ai# family of Satsuma. An appeal to Hideyoshi got him aid in the shape of military reinforcements from Ch6sokabe Motochika ; and Sengoku Hidehisa f E3X but to no avail. 1530 being the year of his birth, it is obvious that no one can have presented him with muskets at that time.

67. This is the person referred to in #41 as Omura Tadaharu. Omura and Kimura can easily be confused because of a similarity in characters, but since I have been unable to identify this person otherwise, I do not know which version is correct.

68. In contradistinction to the Tokugawa era in which Baien lived, in which there was virtually no foreign intercourse at all, a state of affairs of which he obviously ap proved highly. He apparently attributes the toleration (not to say encouragement) of foreign trade before the promulgation of the Exclusion Edict to moral weakness on the part of the Japanese authorities.

69. Ki (Ch. chi) is the first character used by the Jesuits in China in their trans literation of the name of Christ. Kan (Ch. kuan) is the name by which the Taoists designated their temples. Hence kikan means “Christian church.”

Samidare-sho 315

TiWjinty’",7O) Konishi Settsu-no-Kami iJol>Sg,7l) Takayama Ukon, and others, numbering twenty-three followers in all, who hastened to warn the church. Takayama Ukon was persuaded by the priests to become

reconciled to Nobunaga, and shortly thereafter Nobunaga was struck down by Akechi Rj&.72) At this time Ukon took the tonsure together wvith the Taiko and, styling himself Minami-no-Bo MZ*, rendered faith ful service at the battle of Yamasaki U1iN, finally destroying Akechi.

Thereupon he was enfeoffed at lakatsuki in Settsu Province with an income of seventy thousand koku and made a Courtier of Junior Fourth Rank.73) Furthermore, he distinguished himself in battle at Komaki ‘J’ft, Gakuden MEU, and Haguro MS in Owari Wffi Province; at Odawara ‘I’IWW in Sagami 0,q Province; and in Korea. The Taiko, displeased that Takayama had not had a change of heart at the time of the persecution of the Christians, placed him in the service of Kaga Dainagon tnks, but Kaga gave him only thirty thousand koku. He NB as highly skilled in capping poems, the tea ceremony, and other ameni

ties, but he was a profound adherent of the cult of Jesus. Furthermore, it was rumored that he was conspiring with Okubo Iwami-no-Kami )7X%E-,, and on the twentieth day of the third month in the nine teenth year of Keicho - [28 April 1614] he was banished to the Occi dent together with his wife, his daughter, her nurse, and their servants.

48. Naito Hida-no-Kami Tadatoshi Np,5AT T74) served the To sh6ogu’ iii [Tokugawa Ieyasu] faithfully in time of war. He received an estate with a revenue of 17,200 koku and was made lord of Toba Afl Castle in Shima Province. Together with Minami-no-Bo he had become a believer in Jesus, and although ordered time and again to change his religion, he ignored the order. He was banished together with Taka yama and his family. It is believed that over a hundred persons were

70. Ishida Mitsunari E q F (1560-1600) was a close retainer of Hideyoshi, and as such came into conflict with the Tokugawa regime after the latter’s death. After suffering amiserable defeat at the Battle of Seki-ga-Hara M-, he fled to Mount Ibuki, where he was taken prisoner. A month later he was executed together with Konishi Yukinaga ’l'4ip (q. v. inf.) and the Buddhist priest Ankokuji Ekei %QEV .

71. Konishi Yukinaga (d. 1600) was, like Ishida, a close retainer of Hideyosli, and came into conflict with the Tokugawa regime for similar reasons. Defeated at Seki-ga Hara, he refused to “commit the happy dispatch” because of Christian religious scruples, and was taken prisoner and executed.

72. Akechi Mitsuhide RtC (1528-1582) was a retainer of Nobunaga who ulti mately came into conflict with him and assassinated him in 1582. His attempts to win allies to his cause failed, and he was struck down by a farmer while in flight following his defeat in the field at the hands of Hideyoshi.

73. A purely honorary appointment, since the Imperial Court at the time was powerless.

74. The Japanese envoy who negotiated the peace with China that ended Hideyoshi’s Korean war. He also served creditably in the field in that war.

316 Leon Hurvitz

so banished in addition to those already mentioned. Tadatoshi died shortly thereafter in the land of Luzon, while Minami-no-Bo, who lived to a ripe old age, is said, upon meeting a ship which had come from Japan, to have regretted his past actions and spent his time with the tea ceremony, the capping of poems, and the like.

49. According to the Butoku hennen, after Nobunaga had won over Takayama and his party during the Keicho era, a church was built wvithin the Azuchi domain and that religion became daily more power ful. A certain apostate priest reported that the ultimate aim of this

religion was to overturn the State. When this news reached the Court, the prohibitions against the new religion became more stringent, and in the third month of the nineteenth year of that era [1614] the priests

Takayama Ukon Yiusho (the lay priest Minami-no-Bo) and Naito Hida no-Kami Joan75) were imprisoned by Kaga Toshitsune Ason MORUJT 4 76) and sent to Kyoto. Kagayama Hayato t A77) was arrested and sent on by Hosokawa Tadaoki W.78) In all, the imprisoned devotees of the evil sect numbered over one hundred and seventy. After Itakura Iga-no-Kami Katsushige Xt#R~T,79) had conferred with Yamaguchi Tajima-no-Kami Masatomo Ln12_t5 Wfi and appealed to the Edo Government, the latter dispatched Mamiya Gonzaemon Koreharu lt{g W?#in to accompany them to Nagasaki, and banished the seventy-odd remaining to Tsugaru Seto-ga-Hama in Mutsu 1 Province. In the tenth month of the same year the Commissioner [of Nagasaki], Hasegawa Sahyoe Fujihiro AgJI[H*TRhP,80) sent a dispatch, in which he reported to the following effect: Takayama and Naito and their wives and children were in prison, and some priests who had been taken captive in the West Country were also in prison. Takayama’s

75. A name taken by Nait6 Tadatoshi to resemble Joao, the Portuguese version of John, after his conversion.

76. Maeda Toshitsune (1593-1658), third lord of the Kanazawa fief, who distinguished himself in the Osaka summer campaign.

77. Kagayama Hayato (1565-1619), a prominent convert of his time. At first a retainer of Takayama Ukon, he left the latter when he fell out of Hideyoshi’s favor as a result of his stubborn adherence to Christianity, and went into the service of Gam6 Ujisato fE;k, later into the service of the Hosokawa family (q. v. sup.). In the end he suffered martyrdom for his faith.

78. Hosokawa Tadaoki (1563-1645) was a retainer of Nobunaga and the son-in-law of Akechi Mitsuhide, in whose capture he was instrumental after the assassination of Nobunaga. Inheriting Mitsuhide’s fiefs, he served Hideyoshi and Ieyasu faithfully in war and peace.

79. Itakura Katsushige f*W (1546-1624) was Shoshidai FjJf1. of Ky6to, i. e., ,the Shogunate’s official representative to the Imperial capital. He was one of Ieyasu’s most trusted agents.

80. Hasegawa Fujihiro (1568-1617) was the official in charge of the entire opera tion of the Christian expulsion.

Samidare-sho 317

daughter was the wife of Yokoyama Yamashiro-no-Kami Nagachika MU01MIRM,81) and her father had been constantly asking for her; con sequently, she also had been sent to prison in Nagasaki. The reason the devotees of this cult welcomed death [the report went on to say] was that they were seeking the invisible bliss of a future life. Since their impending banishment had been made known in Macao, over a hundred persons had come from there to Nagasaki to meet them. Then Fuji

hiro had piled them all aboard ship and let them go. Matsuura Hizen no-Kami Takanobu g’ffiEjri{JcXr82) of Hirado 1P, heading a group of officers and men, was sent through the Nagasaki area, Takaki-gun Ai*i, Arima . and the vicinity, raiding the homes of the followers of Jesus, arresting and imprisoning those who from their possession of icons were obviously profound believers, and warning and restoring to Buddhism those whose faith was wavering. He was kept in Nagasaki to maintain order. In the twelfth month of the same year there was peace between Osaka and the Kanto.83) On the twentieth day of the same month [19 January 1615] Fujihiro reported that the cult of Jesus had been eradi cated in Hizen. From then- on, men became more peaceful in their inclinations. (The annals have “Luzon” where the Hennen has “Macao.” The Hennen is probably right.)

50. By this time the followers of Jesus had for the most part dis- -appeared, but a few evildoers remained to plague the laws of the land from time to time. Incidentally, Otomo Sorin was lord of six provinces and, as Tandai 4,M84) of Kyiushiu, a very powerful man, but when the Occidental ships arrived he adopted their religion, and his retainer, Tawara Shonin El01,, was a particularly ardent believer.

51. According to Kyiushu’ records, the religion of the Occident was recommended to Otomo Sorin by the priest Muhen Nyoro 4»AA and the [Zen] layman Inga MT. The Hito senki RAW states that Sorin first became a follower of Muhen Nyoro and Inga, then of Jesus. The records of Nobunaga’s house indicate that Inga made his appear- .ance during the disputes between the Jodo i$? and Nichiren BI

81. Yokoyama Nagachika (1568-1644) was a retainer of the Maeda family of Kaga (q. v. sup.).

82. Matsuura Takanobu (1591-1637) was one of the most vigorous persecutors of Christianity in Japan. Late in life he became a Buddhist priest and died in Edo. 83) Kanto’ (“east of the barrier”) refers to the vicinity of Edo, and by metonymy to the Tokugawa Shogunate located there. The reference is to the conclusion of the battle of Osaka, for details of which see Murdoch, op. cit., Vol. II, Chap. XVII. 84) A sort of Inspector-General, originally an agent of the Bakufu (military govern Jnent) appointed to superintend Imperial land.

sects, which took place at Azuchi in the seventh year of Tensh6 [1589].85> According to the Butoku hennen a foreigner named Inga came to Sumpu Kgi from the Capital on the last day of the seventh month in the seven teenth year of Keicho [26 August 1612]. The Divine Lord, having former acquaintance of him, summoned him into his presence and asked his age. The man replied that he was eighty-eight. He was detained at Sumpu, where they conversed with him about ancient matters. The same record reports that on the evening of the nineteenth of the follow ing (eighth) month [14 September 1612] he served the Divine Lord to gether with the aged Hino Yuishin EI Tf and Dench6r6o At.86) If this “layman” is the same as the one mentioned in connection with Sorin,

then the account given in the Hito senki is probably correct. 52. According to another source, Otomo Yoshishige became a fol lower of Jesus and went about Tsukushi Aff87) destroying Shinto shrines and Buddhist temples. When this was made known to Daiju Kogen’in )iN1M,88) he summoned the priest Nyoro and ordered Nobunaga to inquire of him concerning the doctrines of this religion. When Nobu naga, who was standing at the entrance to the stables of his yashiki gt at Yodo, heard the exposition of these doctrines, he took an oaken staff, beat the priest to death, and exposed his head. Yoshishige, greatly alarmed, invited the priest Shinsai A: from the Daitokuji ktV89) to his home, shaved his head, and styled himself Sorin. Such being the

85. The J6do sect of Japanese Buddhism is the one that holds that by the mere repetition of the formula Namu Amida-butsu one can get into the Eastern Paradise, from which point it is possible to work one’s way up to Buddhahood (see n. 59). The Nichiren sect, named after its founder, was a bigoted, nationalistic sect quite unique in Buddhism. Its sacred chant was Namu Myo’M-rengeky’ (homage to the Saddharmapundar ka-suOra, the sect’s bible). The debate referred to here is the famous Azuchi Mondod % ?Iiii:, so called because it took place at Azuchi, Nobunaga’s residence, or, to be more specific, at the J6gon’in , , a Buddhist temple on the premises, on 20 June 1597. Some days before, some J6do priests came to Azuchi to deliver sermons. Some em barrassing questions from some Nichiren laymen in the audience caused a postponement of the sermon, which developed into a full-fledged debate, in which the Inga mentioned above was a judge. The J6do priests won, and the Nichiren debaters were punished with death and imprisonment and fines. However, as Inga’s record of the debate indi– cates, he had instructions to find for the J6do priests regardless of the actual outcome of the debate, since Nobunaga wished to deal drastically with the fractious Nichiren. sect.

86. I. e., Suiden (see Preface, n. 16).

87. I. e., Kyushui.

88. Posthumous name of Ashikaga Yoshiteru fi&% (1535-1565), the thirteenth Ashikaga Sh6gun.

89. A temple of the Rinzai n sub-sect of Zen and one of the five principal Zen temples of Ky6to, this temple was founded in 1324. It benefited from the patronage of Nobunaga, Hideyoshi and Ieyasu, and it was here that Hideyoshi conducted Nobunaga’s; burial service. Its premises now house 20 buildings and it commands 202 subsidiary temples throughout Japan.

Samidare-sho 319

case, there can be no doubt that Nyoro was a believer in the Lord of Heaven. It seems that somehow there are mistakes in both accounts. 53. Consequently [Sorin] destroyed the Kaizoji i and killed its resident priest, Shinjaku AR; burned the Sumiyoshi ti shrine;90> added two hundred men to the forces of Hashimoto Goemon 7AIh FM and Kiyota Inaba-no-Kami AMWNlI and burned the Manjuji Xif1 - 91) in the first month of the first year of Genki [1570]; and ordered one Yoshihiro Kuranosuke -1V,9J to assemble all the Buddhist icons in Bungo Province and use them for firewood. In this way from five to ten loads92) of these icons were gathered, broken up, and burned every day. In the fourth year of Tensho [1576] he gave more than 4,300 men to Kiyota Awa-no-Kami Shigetadaiffl RAq,j’and Kozuke Gon-no-Kami Shigetoshi LTHRiOR to burn all the temples and religious dwellings on Mount Hiko W. When it was heard that the authorities were displeased and were going to subdue Sorin and Shonin, Sorin be came even more furious and declared in a rage that all persons who do reverence to Shinto and Buddhism must be exterminated one by one. 54. This Shonin had among his followers a blind priest named Moribe. A kinsman of Shonin, his name had originally been Tawara Genzo. Later, becoming head of a guild, he preached Jesus in various places and took up his residence in Nagasaki. But iii the second year of Genna [1616] he had a sudden change of heart, and, going to the Commissioner of Nagasaki, Hasegawa Gonroku /ig)II4;A,93) confessed and repented of his sins. When Gonroku reported this to Edo, the authorities appointed him a detective to spy on the followers of Jesus. In no time the Fathers, Brothers, and other leaders of the sect were all identified and arrested. This Moribe was the first Christian apostate. 55. In this second year of Genna it5fn [1616] originated the institu tion of the sectarian census, whereby every family and individual was registered in some temple. This was during the incumbency of

90. This shrine is located in the village of Amitsu ij$, Udo-gun qi:?_N, in what is now Kumamoto *j_4r Prefecture. According to tradition, it was founded during the reign of Emperor Go-Sanj6 f A (1069-1073). The main building and the shrine records were burned by Konishi Yukinaga (q. v. sup.) during his persecution of non Christians. After Konishi’s capture the shrine came under the protection of the Hoso kawa family. In 1901 it was designated a Prefectural Shrine. (Baien has mistaken the identity of the person who burned this shrine.)

91. This temple, a subsidiary of the My6shinji k.,E of Ky6to and a member of the Rinzai sub-sect of Zen, is located in what is now Oita City. It is said to have been constructed by Minamoto no Yoritomo MUM#J (1154-1199) in memory of his beloved mistress, Manju-no-Hime -j-. It was burned down by Tawara Sh6nin on S6rin’s orders.

92. A load being as much as one horse can carry.

93. I cannot otherwise identify this person.

320 Leon Hurvitz

Daitokuin-dono m ‘R.94) However, since it was rumored that there were still some intransigeants concealed among the populace, in the sixth year of Kan’ei A7J [1629], the Court sent Takenaka Uneme-no-Sho Shigenobu Y+73;*Elf, Lord of Takada AFRI Castle in Bungo, and Matsukura Bungo-no-Kami Shigemasa &*iL95) to investigate. Those persons whose adherence to the new faith was so profound that they were unlikely to recant were sent to the hot-spring mountains of Ilizen, where their backs were broken, or they were scalded with boiling water, or otherwise punished. Those among them likely to recant were released. Those who refused to recant even under those circumstances were put into the hottest spring in the country, the so-called Hachiman Jigoku J;thIM, or were buried alive on Nagasaki’s western slope, and

in some cases the culprits were herded together and burned alive. Con sequently, by the seventh month in the sixth year of Kan’ei [1629] all had recanted, and trodden upon the icons that they had hitherto vene rated. This was the beginning of efumi IM.96) In any case, these dis astrous events were the result of contacts with foreign countries.

56. Dealings with China and Korea were an old and well-established practice. But if we look into the beginnings of our dealings with other countries, we find that there was once in Nagasaki a certain Shirayama Kazaemon E iUW'1. Going to Satsuma, he built a ship at a place called Kyodomari );b. He then went to Cochin China and circled the lands of the southern barbarians. During the Genna era [1615-1624] he received an official commission and went at will from Sakai and Kyoto to Siam, Annam, Cambodia, and Champa. The Court, realizing the dangers inherent in this situation, forbade voyages abroad in the eleventh year of Kan’ei [1634]. Permission had already been denied to Japanese residents abroad to return to their homeland, and beginning -with the twelfth year of Kan’ei [1635] foreign ships were allowed only at Nagasaki, entrance being strictly prohibited elsewhere. In the thir

94. Posthumous name of Tokugawa Hidetada (1579-1632), Ieyasu’s successor. 95) Matsukura Shigemasa (d. 1630) began his career as a retainer of the Tsutsui f f family. He played an important part in subduing Ishida Mitsunari (see n. 70), and also served honorably in the Seki-ga-Hara and Osaka campaigns. After serving in various capacities in the feudal hierarchy, he was made lord of the Shimabara fief. A virulent foe of Christianity, he actually obtained permission from the Shogunate to conduct an expedition against Luzon for the purpose of destroying the hated religion at what he supposed to be its fountainhead. In 1630 he sent two agents to Luzon to make a thorough study of the, island and bring back a detailed report. One of them died on the way, and Shigemasa himself was dead by the time the other one returned to Japan, so the project went no further.

95. Lit. “picture-treading,” the act of treading on an image of the Virgin and Child as proof of freedom from all Christian contamination.

Samidare-sh6 321

teenth year of Kan’ei [1635] Deshima [iha97) was built up, and the southern barbarians were confined there and forbidden to mingle with our countrymen. Then all foreigners in the land were ferreted out and returned to their own countries, two hundred and eighty seven persons in all. In the fourteenth year of Kan’ei [1637], in Amakusa X4 and Shimabara, Masuda Shiro-tayu Tokisada 4MV9Z ;TA98) gathered his evil followers about him and revolted against the Court. By early spring their heads, more than thirty thousand in number, were exposed in Deshima for the southern barbarians to see. They are buried in what is now known as the Kubizuka V.99) In that year entry was denied to ships of the southern bar barians. The following spring foreigners were again ferreted out andt sent home. The following year. the seventeenth of Kan’ei [1638], the year of the dragon, a ship arrived from Luzon. Upon request from

the local authorities, the feudal government sent Kagauri Mimbu shoho Tadazumi ; down from Edo yi)V. He evacuated. the ship and imprisoned its crew, the next day took sixty-one of them to the western slope and had them beheaded, burned their ship and sent it to the bottom of the sea, and sent back thirteen of them with the warning never again to come to Japan. The mound in which they are buried is called Nambanto ME [Island of the Southern Barbarians]. Since the Eiroku era [1558-1570] the country had been troubled for over seventy years. Later, in the fourth year of Shoh6o iE% [1647], the year of the boar, two ships arrived from Macao. Each ship was more than twenty ken W1J00) in length and mounted more than twenty cannon. The

then Commissioner, Baba Saburozaemon .% A4WH, informed them. that they must first deliver their cannon and gunpowder. To that the foreigners, who seemed to be on their guard, replied that they could not

97. The little island off Nagasaki to which the Dutch merchants were confined between the annual voyages of the one Dutch ship permitted to trade with Japan during the period of seclusion.

98. Masuda Tokisada (d. 1638), also known as Amakusa Shiro XIThTI.M, as well as. by his Christian name, Jerome, was the leader of the Shimabara uprising. He is said’ to have been the son of Masuda Yoshitsugu J*tjf#’, a secretary of Konishi Yukinaga, but his origin is not certain. After serving Hosokawa Tadatoshi tJMIb’gTlJ for a time, he went to Amakusa, where he preached Christianity and soon became a focal point for the local Christians, who were suffering at the hands of the feudal lord, Terazawa

Hironao j In 1637 the Christians took refuge in Hara Xif Castle, where they were stormed by the forces of the Shogunate under Matsudaira Nobutsuna ffqp on 13 March 1638. Tokisada was killed in the fighting, and his head was exposed at

Deshima. After the suppression of this revolt the Shogunate stamped out Christianity’ in Japan with unparalleled ruthlessness. For further details see Murdoch, op. cit., Vol. II, Chap. XXII.

99. Lit. “head-mound.”

100. 1 ken=6 shaku (see n. 47).

322 Leon Hurvitz

do that until they knew whether their request to trade was granted. The matter was reported to Edo, and meanwhile the Daimyo and lesser personages of the neighboring provinces gathered at the mouth of the sea at Yatsushiro Aft1 and hemmed the ships in with great nets so that they could not escape. The official messenger, Matsudaira Oki-no-Kami Sadayuki 1 had over 6,300 men and 93 ships; Hosokawa

Higo-no-Kami Mitsutoshi IRJfIHE{-Y)fJ had over 10,300 men and over 200 ships; Nabeshima Shinano-no-Kami Katsushige NA rM101) had over 1,200 men and 80 ships; Tachibana Sakon-shogen Tadashige

zES&:,rO1) had 3,870 men and 33 ships; Ogasawara Shinano-no Kami Tadatsugu ‘JWFoW-,YTQk over 1,600 men and 65 ships; Kuroda Uemon-no-Suke Tadayuki ZW H”,i>;103) over 10,700 men and more than 200 ships; Omura Tango-no-Kami MIfT, 2,6000 men and 30 ships; and many other major and minor feudatories assembled on the mountains and in the plains and took up positions. The barbarians,

losing their courage, repented of their misdeeds and were therefore permitted to return to their country unharmed. So imposing a force was assembled when peace had already been established in the realm!

57. According to the Nagasaki yobanashigusa AIM:-N:104) black ships first entered our ports in the first year of Genki [1570]. They remained afloat outside the harbor at a place called Nishiura Fukuda NTifi and traded there, but when they saw what is now Nagasaki, they

promised to trade there beginning the following year, and that was their practice constantly from that time. During that period foreign ships used to enter our ports at will, and our ships used to come and go as they pleased. But when the nation learned the terrible lesson of these uprisings, foreign ships and foreign goods were kept out, beginning with

the twelfth year of Kan’ei [1635]. The countries with which our coun try had been doing business were Tonkin, Cochin China, Formosa, Luzon, Macao, Cambodia, and Siam. As for China, our pirates had

101. Nabeshima Katsushige (1580-1657), lord of the Saga fief in Hizen, fought in the Korean campaign together with his father. He made common cause with Ishida Mitsunari and fought on the losing side at Seki-ga-Hara. Later he made his peace with leyasu, however, and shared in the suppression of the Shimabara uprising. After that he was assigned to the port of Nagasaki to see to it that no Japanese left the country.

He was married to one of Ieyasu’s adopted daughters.

102. Tachibana Tadashige (1612-1675) was lord of the Yanagikawa fief in Chikugo ,- Province, Kyushu. Together with his father, Muneshige ‘, he participated in the suppression of the Shimabara uprising. His wife was the granddaughter of Date Masamune W;tE- and the adopted daughter of the Sh6gun Hidetada. Both Tadashige and his wife were noted for their poetry.

103. Kuroda Tadayuki (1602-1654), lord of Fukuoka ipMI[I Castle, participated in both the Osaka campaign and the suppression of the Shimabara uprising. 104) I am unable to identify this work.

Samidare-sho 323

made raids on her coast during our Sengoku J period [1467-ca.1585], and, except for the tally-ships of Ouchi Yoshitaka kEQNAM,105) none of our ships would be admitted to her ports. The ports which had cut off our shipping altogether were as follows:

a. Macao

The Satiran igen says:

Macao is a private port in Kwangtung, where Occidental ships put in. b. Luzon

Ibid.:

The Romans call it Rokuson; the Dutch, Rukomaya.lOO) It is among the southeastern islands. Its land is very broad. In ancient times it had a king, but later there was a rebellion. Finally it came under the domination of the western barbarians. Its Governor and Commandant are both Spaniards. There are also some Japanese immigrants, who have been allotted a portion in the eastern part of the island. A strict boundary has been set up, which they are not permitted to cross. The dress and accoutrements of the immigrants are the same as in Japan. The population of the settlement has increased to three thousand. The immigrants are Christians from this country who were driven out and forced to go abroad.

c. Spain

Ibid.:

The Dutch call this land Isubacn’ya.‘07) It is a great country in the west of Europe. Its subordinate lands number some eighteen. The people iare rich in material possessions and skilled in commerce and culti vation. Trading across the seas, they obtained possession of North America and opened up the country, calling it New Spain. Subsequently

they annexed Luzon in the South. The Sovereign and the people are all alike worshippers of the cult of Heaven and revere its clergy. High and low alike tare said to base their actions on this doctrine. In early Keicho they came here for the first time, and continued to come there

105. Ouchi Yoshitaka (1507-1551), a warrior of the late Muromachi 2tfl period, began his traffic with the continent by sending to Korea for a copy of the Tripitaka (the Buddhist canon). Thereafter the trade increased, and the port of Yamaguchi jiJy became more prosperous. Confronted with a revolt led by one of his own retainers,

Sue Harukata r , he fled to Nagato Province, where he committed suicide in a ‘Buddhist temple. During his lifetime he was a great patron of the Chinese classics. Ouchi had an arrangement with the Chinese whereby they would keep half of a tally, the other hal, of which had to be shown by the captain of any Japanese ship desiring to trade witfi them.

106. The only way I can account for Rokuson is that somewhere Baien must have Seen the name of Luzon written in Chinese characters of which the first is read lu in Mandarin and roku in Sino-Japanese; there are several such characters. For Rukomaya the NSTS text has Rukoniya, which is probably a corruption of an original Rusoniya, the closest possible Japanese approximation of the name Lusonia or Luzonia. 107) From Sp. Espania.

324 Leon Hurvitz

after. Later our officials forbade them, on the grounds that they were using the trade as a device to bring in missionaries of the cult of Heaven. In the spring of the first year of Kan’ei [1624] they sent an ambassador to ask for trading rights, but the officials to whom his request was trans mitted denied it, and there has been no trade with them since.

d. England

The Dutch call it Ingercan, the Italians Engeruteira, the Portuguese Angiriya or Angeriya.‘08) In northwest Europe there are two great islands in the midst of the sea. This country shares one of them with Scotia [Scotland]; the other is Hibernia [Ireland]. The country being in the midst of the sea, its people handle ships very well. They are also hardy and skilled in naval combat. In addition, they are good sword smiths, making blades renowned the world over. The southwestern lands all fear this country, and consider her people pirates. The king, dis pleased with this reputation, ordered a cessation of overseas commerce and would not permit his subjects to go to sea at their own pleasure. This country originally practiced the cult of Heaven and observed its Ten Commandments, a violation of which was considered the most terrible of crimes. But when the king divorced his wife and married his mistress, the Pope in Rome, considering this a violation of the Commandments, severed all relations with him. In the spring of the fifth year of Keicho [1600] men of this country arrived on the same ship with some Hollanders at Sakai Bay in Izumi Province. There is an age-old tradition that the Hollanders were first able to put out to sea by having these men aboard; it may be true. In the autumn of the eighteenth year [1613] their king sent an ambassador with a message. The following year [1614] he sent another ambassador. In the sum mer of the first year of Empo [1673] some of them arrived and asked’ for trading rights, but were refused.

The western barbarians are entrenched in the old establishments of Malacca, Java, Luzon, and other places, all of which they won by an appeal to the profit motive. The Occidental ships lade themselves with treasures and rare and valuable things and ask the right to establish trading posts in key areas. The barbarians always thrive on liawlessness and poor border defenses. Then, pleading defense against pirates and natural calamities, they ask permission to build earthworks in order to protect their merchandise. When they have built their fortresses and distributed their troops throughout them, they secretly invite attacks by our enemies. This is where their profit lies, and this is what their privi leges come to. The rich man thereby increases his wealth, while the poor man relies on these schemes for his food and clothing, and they make a display of kindness and authority simultaneously. Then, one day, all of these “private individuals” bare their arms and rise up at once, and the erstwhile guests become masters just as easily as one might

108. From England, Inghilterra, and Anglia, respectively.

Samidare-sho 325

turn over the palm of one’s hand. The customs of the southland used. to be called simple. Open a gap for profit, and heinous crimes ensue. in a hundred different ways. Truly, these countries perished in confu sion, as it were, in a mere seven days.

58, The Kai tsu’shoko6 *AAM gives the distance in ri E between Japan and these countries as follows: Luzon, 800 plus; Macao, 900 plus; England, 11,700 plus; Spain, 12,000 plis.109)

59. In the thirteenth year of Kan’ei [1636] two hundred and eighty seven descendants of barbarians living in this country were sent to Macao. The basis for the expulsion was the nationality of the father; the mother’s nationality was not taken into account. For example, if the mother was Japanese and the father a barbarian, the person would naturally be compelled to leave. If, however, the father was Japanese and the mother a barbarian, only the mother would be forced to go, while the child remained. In the sixteenth year of the same era [1639]

eleven descendants of the red-haired ones were discovered and sent to Carapa. Foreign shipping having been excluded, as has been mentioned above, in the following year, the seventeenth [1640], a ship came from Macao and asked to trade. Displeased that the local authorities and the national laws had been so brazenly flouted, the officials questioned the more than seventy members of the crew. Thirteen who were found to have been tricked into coming were spared, but the other sixty-one were beheaded. Their ship was burned, and the survivors were given an abandoned Chinese junk in which to sail back whence they had come. Nevertheless, twelve years later, in the twelfth year of Shoh6,‘10) two ships, constructed like men-of-war and apparently carrying only military equipment and battle rations, arrived from Macao. The lords of

Chikuzen ArIJ and Hizen RHJ1f had a conference with Master Baba, Com missioner of Nagasaki. Our military defenses being of the high order previously described, the barbarians were frightened, and merely said that the criminal entry of the ship of the year before had not been ordered by their king, and that therefore they wished to apologize and once more ask for trade. They were merely relieved of their military equipment and sent back. Twenlty-eight years later, in the second year of Jokyo [1685], a ship from Macao, adrift off Jinryo 0 $* village in

109. The Kai ts’sh6k6 is, as the title would indicate, a study of China and of the trade between China and foreign countries, written by Nishikawa Joken )JI4jAp, (1648-1724), a Nagasaki astronomer of the mid-Tokugawa period. One ri is equal to 4,295 yards.

110. The year intended by the author is obviously 1651, but that cannot be the twelfth year of Shoho, since the Sh6h6 period had only four years. However, I find no record for the year 1651 of such an incident.

326 Leon Hurvitz

Watarae-gun A*X, Ise Province, landed and sent some men ashore, They were pardoned for the crime of having revisited Japan, and were told plainly that even if they should be adrift off Japan’s coast, they must never again send their men ashore. (Their country was probably exploring to see if there would be another opportunity to enter our

land.)

60. Holland is an Occidental country. During the Kan’ei era [1624-1644] there was a sea battle between some Hollanders and some southern barbarians off the barbarian island of Luzon. The ship of the southern barbarians was pursued by the Hollanders into the bay of Sashi Castle in Higo. The Commissioner, Hasegawa Gonroku, sent the Hollanders to Hirado and the southern barbarians to Naga

saki so that there might be no further strife between them. From the seventeenth year of Kan’ei [1640] the southern barbarians were excluded, and the Hollanders were permitted to put in at Nagasaki. WVhen on a visit to Nagasaki, I heard from Yoshio Kogyi Ai ’ *i t

that the Hollanders alone of all Occidentals were permitted entry into our ports because they could furnish information on the situation in other countries. Under the circumstances, their basic function is spy ing for our country.

(Musings during the Early Summer Rain, The End of Part I) (To be continued)

Part II*

1. From the eighteenth year of Tensho [1590], in the reign of the 108th Emperor, Go-Yozei, the year in which the Tosh6ogiu entered Edo, until the present fourth year of Temmei [1784] is one hundred and ninety-five years. Furthermore, the Taiko Hideyoshi died in the third year of Keicho [1598], after the campaigns in Korea and in an age when things were still not quiet. Then, in the fifth year of the same era [1600] came the battle of Seki-ga-Hara,l) after which Ishida and the others were put to death. Thereafter there was no strife for fif- teen years. In the nineteenth year of Keicho [1614] and the first year of Genna [1615] were the winter and summer campaigns of Osaka, since which time the Empire has enjoyed uninterrupted peace for one hundred and seventy years. However, in the Chinzei2) was the Shima- bara Rebellion, which lasted from the fourteenth year of Kan’ei [1637] until the spring of the following year [1638]. This was twenty-three years after the first year of Genna [1615], and one hundred and forty- eight years before the present time.

2. In studying the various accounts of the Shimabara Rebellion, I see that it took place during the reign of the Lord Shogun Iemitsu.3) The lord of Shimabara Castle in Takagi-gun A,4, Hizen II-fl Pro- vince, was Matsukura Nagato-no-Kami Shigetsugu , whose income was sixty thousand koku E; his son’s name was Ukon t;& The lord of Karatsu W Castle in the same province, Terazawa

*For Part I see vol. VIII of this Journal.

1. The battle which made Tokugawa Ieyasu ej)i i virtual master of Japan. For details, see Murdoch, op. cit., Vol. II, Chap. XIV.

2. ^S, i.e., the island of Kyushu.

3. Tokugawa Iemitsu (1604-1651) was the third Tokugawa Shogun.

Samidare-sh6 331

Hyogo-no-Kami Tadataka k j,j,&4) had, in addition to his eighty thousand koku, an income of forty thousand koku from- Ama- kusa-jima :X%g in Higo Province, making a total income of one ‘hun- dred and twenty thousand koku.

3. In and around the abovementioned Takaki-gun ,iAci the in- fluence of Jesus was strong. During the Keicho era [1596-1615] the lord of Hara W, Castle, Arim! Saemon-no-Suke Yastuzumi -., ;Sk$WMOR)MV) received a command to move to Agata pw Castle “in Hyu’ga. However, there was a report that such a- move would be difficult in view of the fact that most of his retainers were followers of Jesus. Therefore Yamaguchi Tajima-no-Kamni W ii!E.hP9 and Mamiya Gonzaemon MBg90AA were commanded to go front the bay of Sakai *, in Izumi l7, Province, to Hara Castle to investigate the evil sect, and to gather armies from all the provinces to crush them if their power should prove to be great. Consequently, Yamaguchi seized all the votaries of the evil cult from Takaki-gun’ and sent them to Nagasaki, where they were executed on the western slope. Their bodies were then buried together and a mound was constructed over them. Nabeshima, Terazawa, Omura, Arima Yasuzumni, and the other lords sent officers and men to burn all the Christian churches, and Hasegawa Fujihiro *i11IAg completed his investigation.

4. This Yasuzumi was the son of Arima Shuri-tayui Naozumni TM, 40501AkMVR.6) While lord of Arima Castle in Takaki-gun, he sent a ship- to Cochin-China in quest of kara [aquilaria agallocha]. Some men of Macao seized this ship and killed its crew of fifty. In the fourteenth year of Keicho [1609] over two hundred men of Macao came to Nagasaki. Someone heard them mention the above incident and reported the fact to Naozumi. Naozumi, unable to contain him- self, reported the matter to the central authorities and, seizing the captain, interrogated him. It was his intention tot kill the guilty persons, but the barbarians, early becoming aware of this fact; put to sea in flight. They were pursued and their ship was completely ‘burned.

4. This can only refer by mistake to Terazawa Katataka ij jWj (1609-1647), lord of the Hizen clan, who, with Nabeshima Katsushige L) (see I, 56), helped put down the Shimabara uprising. For not dealing with the uprising expeditiously

enough, however, his Amakusa estate was confiscated and he was divested of oll official positions. He was soon restored to grace, and some years later ended his life by suicide.

5. Arima Yasuzumi (1613-1692), lord, of Nobeoka ?iE , fief in Hyiuga El r7J Province, played an important part in putting down the Shimabara uprising. 6) Arima Naozumi (1586-1641) was, like his son Yasuzumi, lord of Agatai (later known as Nobeoka) Castle. He served in the field against both Konishi Yukinaga ,j%04jKp and the Shimabara rebels. He married one of Ieyasu’s adopted daughters.

332 Leon Hurvitz

5. At this time Honda Kozuke-no-Suke Masazumi ; :IEX7) had a yoriki8) named Okamoto Daihachi ;I*AJk. He was a close friend of Naozumi, but tricked him by saying that Kozuke-no-Suke had stated, in effect, that there would be a reward forthcoming for the burning of the barbarian ship. Naozumi, overjoyed, gave Dai- hachi a very large sum of money and improved his lot in every way. However, when it became obvious that this was merely a trick on Dai- hachi’s part, he was imprisoned and beheaded at Abegawara. While in prison, Daihachi accused Naozumi of plotting to assassinate Hase- gawa Fujihiro.

6. From this it was discovered that Arima belonged to the cult of Jesus, and he was put to death in Tsuru-gun MINX in Kai EY5 Pro- vince. His eldest son, Saemon Yasuzumi, fifteen years old at the time, had long been in the service of Daitokuin-dono , and not under the influence of Christianity, hence he was given forty thousand koku and succession to the Arima fief, where he prosecuted the followers of Jesus.

7. The lordship of Nagato was conferred upon the elder Matsukura Bungo-no-Kami Shigemasa , a former retainer of Tsutsui Junkei R14JIIi9) and a fearless fighter, who, for taking the first enemy head in the Osaka summer campaign, was given an income of fifty thousand koku at Shimabara. On the grounds that he must suppress rebellion in a country infested, as his was, with Christians, he was re- lieved of his duties in Edo. Shigemasa, upon obtaining- his fief, con- ducted a thorough investigation, and every day five or ten persons would be arrested and decapitated, burned to death, or sawed in two with a bamboo saw. Subjected to such severe treatment, the sect was. speedily exterminated.

8. Shigemasa was fond of military exploits; he was good to his, warriors and provided for them well. He sent two of his retainers, Yoshioka Kuemon -&tmA’mm and Kimura Gonnojo, t*#CS os- tensibly as traders, to Luzon, to observe the situation there. On the basis of their observations, he reported to Edo that the Occidentals. had taken Luzon, from Luzon they had branched out to the lands of the southern barbarians, and from there they were eyeing Japan.

7. Honda Masazumi (1565-1617) was a lifelong retainer of Ieyasu. Cocks, in his. Diary, refers to him by what Sir George Sansom calls the “terrible and wonderful” name Codskindono (a corruption. of KBzuke-dono).

8. Yoriki was a sort of deputy to the regional officers of the Tokugawa Shogunate.

9. Tsutsui Junkei (1549-1584) was a warrior-scholar-priest of the late Sengoku YWperiod who made common cause first with Nobunaga, lateX with Hideyoshi.

Samidare-sh6 333

Therefore it was possible that our country might be endangered. Shigemasa requested permission to attack Luzon with his own forces and stem the tide of barbarian invasion there, but before a reply was received he died and was succeeded by Shigetsugu.10)

9. Shigetsugu was addicted to over-indulgence in food and drink, and took no heed of his warriors. Consequently, in the twelfth year of Kan’ei [1635] forty-eight of his warriors left -him. Such being the case, his people also despised and hated him, and so brought about this rebellion.

10. At this time Konishi Settsu-no-Kami Yukinaga +1’ i$1ITF-R- had a retainer named Masuda Jimbee Yoshitsugu *MgR W’k. After Konishi’s eclipse he floated aimlessly about Higo Province, but, not satisfied with the prospect of sinking into oblivion among the local people, he bethought himself of ways and means of reviving the for- tunes of his house. Having decided that for winning over men’s hearts and establishing a following there were no better prospects than among the Christians, he went throughout the Amakusa and Takaki areas, deceiving the people and persuading them to do his bidding. Thereafter people would set up icons and worship them privately, but when large groups gathered together for that purpose there was no con- cealing the fact.

11. Once a large group, old and young, gathered at the home of one Sashiki Saemon iwiX and, setting up an icon, worshipped it.. The daikan ftA 11) heard of this and went to the place in ques- tion, where, in great anger, he rebuked the populace for violating the

law; and, seizing the icon, broke it and trod upon it. The towns- people, enraged, beat the daikan to death. Thereafter daikan were killed in many places, and then the rebels of Takaki and Amakusa rose up at once. Having some successes in their initial battles, they finally attacked Tomioka Castle in Amakusa and Shimabara Castle in Takaki. This was in the winter of the fourteenth year of Kan-ei [1637].

12. The leader, Jimbee, had a son named Shiro, who was treach- erous, brave and intelligent. Being a person of some slight education, he was called Shiro-tay’u Tokisada. His surname was, properly speak- ing, Masuda, but he was generally referred to as Ama-no.Shiro X I Vg af.12) (Since this sect worships Heaven, its members are supposed to be the objects of Heaven’s peculiar favor, and Heaven is said not

10. For a less garbled version, see Part I, n. 81.

11. The resident of the Tokugawa Shogunate in areas directly under the Shogu- nate’s jurisdiction.

12. Lit. “Heaven’s Fourth Son.”

334 Leon Hurvitz

to forsake them either in this life or in the next.) There was a book of prophecies which stated that the priests who had been with the faithful twenty years before would return at this time, and that Heaven would send a messenger who should spread the doctrine

-abroad in the world. The members of this sect, concluding that this Shiro was that very person, called him Heaven’s messenger and made him their general, although he was in reality nothing more than- a superb scoundrel. He could,- for example, make a bird land in his hand and lay an egg there, and do similar things to blind men’s vision -and lead them astray, so that the common people looked up to and revered him as an authority on the supernatural, and his followers grew to the tens of thousands.

13. When this was heard in the Kanto, the central authorities sent- down Itakura Naizen-no-ShM [Shigemasa] ;l E Ili: as daikan and Ishitani Juzo 0 f? as metsuke.13) When the rebels heard this, they repaired the abandoned castle of Arima and all took refuge in it. Itakura gathered the generals ‘of all Kyushu and fought against them several times, but was unsuccessful. When he heard that reinforce- ments were being sent in the person of Matsudaira Iga-no-Kami Nobutsuna f {+fflXf4) and Toda Saemon Ujitsugu PR6nkt Itakura was downhearted. On New Year’s Day following [14 Feb- ruary 1638], he put ‘up an excellent fight and was killed in action.

14. Unwilling to endanger the lives of his soldiers needlessly, Nobutsuna- merely surmised that several tens of thousands of ‘persons shut up in a castle for several months would soon run out of food. Accordingly, he waited, maintaining strict discipline all the while. On the twenty-seventh day of the second month [11 April 1638] the castle fell. The leader, Tokisada, was handed over into the custody

of Hosokawa Etchu-no-Kami Tadatoshi - 15) and was ex-

13. A. metsuke { was a kind of inspector in the service of the Tokugawa gov- ernment.

14. Matsudaira Nobutsuna (1596-1662), lord of’ the Kawagoe ’ fief, was a re- tainer of Tokugawa Iemitsu )If i from childhood, and served Iemitsu and his successor, Ietsuna gg, faithfully all his life. In 1632 he was appointed to the Roja the highest council of state. He was the person most directly responsible for sup- pressing the Shimabara uprising. Incidentally, Nobutsuna had absolutely no patience with intellectual pursuits.

15. Hosokawa Tadatoshi )If*;IJ (1586-1641), lord of the Kumamoto fief, was the third son of Hosokawa Tadaoki (see I, 49) by the daughter of Akechi Mitsuhide

QJjYt3M (see I, 47). In Edo at the time of the outbreak of the Shimabara uprising, he was ordered to the scene of battle to assist Matsudaira Nobutsuna, which he did ably. Tadatoshi had many intellectual interests, and received instruction in the Chinese classics from Ftijiwara Seika , who introduced the Sung philosophy into Japan.

Samidare-sh6 335

ecuted by Jin Sukezaemon NtC,.16) The others, over thirty thou- sand in number, were all killed, and once again the Empire basked in peace. Consequently, Terazawa Hyogo-no-Kami obtained the 40,000- Joku estate of Amakusa, and Nagato-no-Kami was stripped of his fief, given into the custody of Mori Naiki ANqE of Mimasaka I-’t Province, and executed on his own estate. His son, Ukon, was made a retainer ,of Hoshina Higo-no-Kami,17) but, feeling disgraced by the appoin’t- -ment, committed suicide. Matsukura’s fawning lackeys, Okada Saku- emon fARJ4,MVr1 and Omachi Gonnosuke ;TkliZ#, were decapitated

at the Konjiin fii 18)

15. According to the Nagasaki yobanashigusa ; the gen- eral, Oe Shiro-taytu ;TIE9A, being a native of Nagasaki, had his head’ exposed, as a punishment, for seven days on the gate of the prison at Nagasaki harbor, while the- heads of his wicked followers, who had occupied the castle together with him, were all buried on the western slope under what is now known as the Arimazuka T,U.

It is not known whether Shiro was merely called Oe or whether that was his genuine surname.

16. According to the Mikawa go-fudoki -=PJ7,)3lzk,19) after the ,defeat at Seki-ga-Hara, Konishi Settsu-no-Kami Yukinaga went into hiding at the temple of Higashi-kasuga-gun **,WX on Mount Ibuki 4RUIJ. There he tQld the chief priest: “I am KQnishi Yukinaga, the central figure in the recent trouble. My failing forces cannot possibly be recouped. I was ill advised by a no-account, Ishida by name, and the crushing defeat I endured was pitiful. If I were to die now, it would be no more than just. But for years I have wor- shipped the cult of Jesus, and, in keeping with the Law of the Lord

of Heaven, I am loath to kill myself. Your Reverence’s kindness I -shall not easily forget. Seize me quickly and hand me over to the Tokugawa.” In this way he was taken captive. Ishida was also dis-

16. Prop. Chin.Sukezaemon-no-jo Yasushige ’ one of Tadatoshi’s

Tetainers.

17. I. e., Hoshina Masayuki i4IE Z (1611-1672), lord of the -Aizu fief, was the third son of the Sh6gun Hidetada. After the death of the Sh6gun Iemitsu, Masayuki acted as Regent for ten years during the minority of Iemitsu’s successor, Ietsuna. An earnest and scholarly person, Masayuki was one of the most remarkable administrators of the Tokugawa period. Of all the reforms instituted by him oxi his own fief, per- haps the meyasubako 11 1C (complaint box) is the most worthy of mention. It was emulated by letsuna upon the attainment of his majority.

18. A Buddhist temple established in 1619 by Sczden (see Preface, n. 16). 19) A description and historical account of Mikawa Province, the text of which can be found in the unrevised Shiseki shfdran 58%. Since that work is unavail- able to me, however, I can give no further details.

336 Leon Hurvitz

covered dressed in dirty cotton and crouched in hiding. The records. state that the Divine Lord conferred a gift of clothing on Konishi with the following words: “Such persons are not common men. Now they seem to have no place to lay their weary bodies; worn out and dressed in rags, they appear to have lost their military station. But the vicissitudes in the lives of warriors are like the horse of the old man of the city.20) It is not even generally considered a disgrace that Kou-chien ‘Q drank the urine of the King of Wu R21) Failure at arms is, for the warrior, but the ill luck of the moment. For a person of noble ambitions not to throw his life away uselessly is in keeping with the true feelings of the warrior. But to consign him to anyone’s custody in this condition would, on the contrary, be a disgrace to me.”

17. Ishida must also have been a follower of Jesus, hence of the same mind as Konishi. Originally, he was the object of the kind con- sideration of Hideyoshi, but when he saw the Empire go over to the

Toshogu, profoundly agitated and aspiring to the example of loyal- ty set by Wang Ling _E1,22) he entertained the notion of bidding his

20. The reference is to Huai-nan-tzti 1MM-T, chiuan S 18: “The process whereby calamity gives rise to good fortune and vice versa is hard to foresee. There

was a highly skilled man in a nearby city whose horse, for no apparent reason, ran away into barbarian country. Everyone consoled him, but he said, ‘Why are you so hasty to conclude that no good will come of this?’ Several months later the horse returned, bringing some excellent barbarian horses with him. Everyone congratu- lated him, but he said, ‘Why are you so hasty to conclude that no ill will come of this?’ His hotusehold was -now well furnished with good horses, and his son liked to ride. One day he fell off his horse and broke his thigh-bone. Everyone consoled his father, but the father said, ‘Why are you so hasty to conclude that no good will come of this?’ A year later the barbarians entered the city in force. The young men drew the bow and fought them, and nineteen persons were killed in battle. Only the father and son, being lame, were spared [military service]. Therefore, good fortune may be’turned into bad, and bad fortune into good. The possibilities of change are limitless, and the profundity of the mystery is unfathomable.”

21. Kou-chien, King of Yuehig, defeated Ho-lu M, King of Wu, in battle and killed him. Ho-lu’s son Fu-ch’ai 7 made war on Yuieh and conquered it, taking Kou-chien prisoner. Once, when Fu-ch’ai was in a state of critical illness, his phy- sician’said that he must have someone taste his urine in order to determine on the basis of the taste whether he would live or die. Kou-chien volunteered and discovered on that basis that Fu-ch’ai would live. Fu-ch’ai, in gratitude, let Kou-chien return to Y;ieh a free man. Some titne later Kou-chien gathered his forces and inflicted a crushing defeat on Wu. This story, probably a fanciful elaboration on a germ of

historical truth, is told in full in Chao Yeh’s l Wu-yiieh ch’un-ch’iu VS;M4k.. 22) Wang Ling 3Et (d. B. C. 184), in the fighting that brought an end to the Ch’in $ Dynasty, took the side of Liu Pang tg%J- (later Han Kao-tsu iA;7fi) against Hsiang Chi V. Hsiang took Wang’s mother hostage to assure his good conduci, but she killed herself in order to free her son’s hand. After the death of Han Hui-ti A,ig, when Empress Lii g attempted to put her son, who was not a Liu, on the throne, Wang rather than countenance such a move, retired from public service. Ishida Mitsunari, in the same way, revolted against Ieyasu when the latter set him- self up as Hideyoshi’s successor in place of Hideyoshi’s heir Hideyori. The official biography of Wang Ling is to be found in Ch’ien-han-shu ‘fflo, chiian 40.

Samidare-sh6 337

time and ultimately restoring Hideyoshi’s line to its former supre- -macy just as the Toshogcu surmised.

18. In the Hito senki RARRE there is a transcription of the con- fession made by the fathers and brothers and their attendants who ,were arrested at Oshima )k - in Chikuzen xX’ij. The text reads:

At a place called Itakayauma there is a Christian chief called Hatsuwa.23) He sends priests to all countries to propagate the faith. Following Hatsuwa’s commands they hasten to send governors and make laws for the newly acquired areas. New Spain is Luzon. In his greed, Hatsuwa has taken many countries. Since Japan is very hard to take by military measures alone, his intention is to send priests to expand the cult of the Hereafter.

One of those arrested was Kurokawa Juan ,JI!J-T.24) He said that he had long meant to come to Japan. In addition, I have heard that -five or six Japanese boys are studying at Luzon, twelve at Macao, all to become priests and to be sent to Japan. The priests take a survey of all countries. When they were due to come to Japan, at a time when Christianity was spreading, gold and silver were sent to the Japanese Christians, and brothers were sent to the various Buddhist temples to study the different sects and to learn the principles of -Buddhism and Shinto. Then they were sent to Hatsuwa, at whose command these things were translated into the language of the southern barbarians and printed, and sent to the priests everywhere to be’learned. In every case the plan was to propagate their religion and win people to their side.

19. On the eighth day of the ninth month [13 October 1649] this person [Kurokawa] was given a yashiki and an income, supposedly for his loyalty. Later, in the time of Taiyiuin-dono -mfRt [Tokugawa lemitsu], it is said that Inoue Chikugo-no-Kami L?2Xkt25) acted as a guide for the incoming Christians. During the incumbency of Dai- tokuin-dono AMRR a Christian recanted and was made a Commissioner.

20. At this time, the Commissioner of Nagasaki’ was Takenaka Uneme-no-Sho 1trPAR!E. A black ship came bringing three priests

23. Itakayaumna is obviously a corruption of the words Italia and Roma run together. Hatsuwa is a mistake for hatsuha (an understandable mistake, Lsince the kana syllable ha is generally read wa after a vowel within the same word). By put-

ting a han-nigori on each ha in hatsuha, one obtains pappa, i.e., It. papa (pope). 23) As to his identity see G. Voss, S. J., and H. Cieslik, S. J., Kirishito-ki urnd Sayo-yoroku, T6ky6 1940, p. 190.

25. Inoue Masashige #I?iXl (1585-1661) began his official career as a retainer to the Sh6gun Hidetada. later served in battle at O ;aka and Shima1ara. After Shimabara he was sent to Nagasaki to enforce the regulations governing foreign, trade and the suppression of Christianity.

338 Leon Hurvitz

who the previous year had been expelled from Japan.; Since they con- fessed under severe interrogation, the priests were spared the death penalty and given a yashiki and an income in lida-machi, Edo. Finally, in gratitude for the nation’s kindness to them, the priests joined the: Zen sect and made a written declaration of faith.26) Their Japanese guides were all executed and their heads exposed, and the ship they came in was burned. The yashiki in lida-machi had a stone wall one j6,27) two shaku high and a screen one shaku high all round, with a picket fence the points of whose nails faced inward and a constant guard night and day. It is said that the general public called it the- Kirishitan yashiki. Whether this is connected with the above incident or not, I do not know.

21. According to the Hito senki, the suppression of Christianity- was as follows: In Hideyoshi’s time complaints came from representa- tives of all the Buddhist sects to the effect that the rise of this new sect was coming to mean the destruction of temples and pagodas. In. the fourth year of Bunroku [1595] Hideyoshi issued an order com- pletely banning the new religion, but the matter passed without even an investigation. The Tosh6ogu, perceiving the evil, appointed Honda- Sado-no-Kami Masanobu I 28) and Kozuke-no-Kami Masa- zumi L:W-fiER his official representatives in this matter, while Okubo Sagami-no-Kami Tadachika ~1A ,,%29) went to the Capital, took the traitors in hand, and prornulgated the ban diligently to all the people of all the provinces.

22. At this time Kuroda Mondo ,-FH i714 and Arima Shuri-tay’u had many of the followers of this sect among their retainers. They brought them back within their original sects during the time allotted them to do so.

23. In the sixth year of Keicho [1601] Matsukura Iga-no-Kami Katsushige, as shoshidai pTk1<30) of Kyoto, scoured the neighborhood of Kyoto for the disciples of the fathers, compelling them to return to their original sects. The foreigners who refused to recant were sent.

26. The so-called kisholmon CAt.

27. One jo 3t =ten shaku R.

28. Honda Masanobu (1538-1616), one of Ieyasu’s advisers, was- Masazumi’s father. (See #5).

29. Okubo Tadachika (1553-1628), lord of Odawara ,jNwf#J Castle, served Ieyasu as adviser along with Honda Masanobu. Later, quarreling with Masanobu, he was- divested of his lands and sent to confinement in Orni jIE Province (1614). In 1616 he entered the Buddhist clergy, styling himself Keian Dohaku &jki5 .

30. The shoshidai was the Sh6gun’s official representative in the Imperial Court, whose function was to see to it that members of the Imperial Family and their en- tourage kept out of mischief.

back to their home countries, and all the churches were burned. Their partisans were all seized, rolled up in straw, piled up by Gojo AA Bridge, and beaten with iron poles, while their tormentors shouted at them, “Korobe! Korobe!” Those who still refused to give in were sent to Nagasaki and executed. (Korobu means to abandon Christi- anity and return to one’s original sect.) A popular song of the period went as follows:

korobifuku

shakuhachidake o

kirishitan

tawara ni makare

ko mo so ni naru31)

24. The Butoku hennen also contains an account of this, stating that in the second month of the eighteenth year of Keicho [16131 the followers of Jesus were found in isolated instances within the Capital. Okubo Sagami-no-Kami Tadachika, hearing of this, went to the Capital and ordered that they must all be cleaned out. Consequently, in the first month of the year following Tadachika’s visit to the Capital, the Christians of the Capital, of Osaka, and of Sakai were seized and sent to Nagasaki for questioning. Thereupon the priests of the Saikyoji f4 and Shijoji o went to the Chinzei and burned all the Chris- tian churches there.

25. About this time the doctrines of Jesus were in general cur- rency, and high and low alike were immersed in their poison. In the Gamo household there was a stout warrior named Tsukuda Mataemon {mxt1ivir, who later served Fukushima Masanori NiAIEPI,J.32) He was also drenched in the poison. The Divine Lord, regretting this feature in a brave warrior, frequently lectured him on the subject, but could not shake him out of his intoxication. Ultimately he was executed. This was in-the nineteenth year of Keicho [1614]. At this time there was a person named Hara Mondo Yi7J1*, a Christian of long standing. He was captured, but he escaped and covered up his tracks. However,

31. This poem, like almost all peculiarly Japanese poems, is virtually untranslat- able. The essential meaning is that the Christians are piled up in straw bags so that, unable to bear the weight, they all, including the children, become Buddhists, and Buddhist priests at that. The first twvo ku are a sort of nmakurakotoba ;ft-m3, depend-

ing on a play on words between kiri as the first two syllables of kirishitan and kiri as the ren’yokei AJMffi of kiru. Korobu (to roll) came to mean “to apostatize,” since anyone who did so was rolled off the pile of straw bags.

32. Fukushima Masanori (1561-1624) was lord of the Hiroshima fief. His mother was said to be Hideyoshi’s aunt. He himself served Hideyoshi from his youth. After Hideyoshi’s death he serve(I Ieyasu faithfully, but Ieyasu, taking a dislike to him for some reason, relegated him to a minor post.

340 Leon Hurvitz

he was sought and found in the Bando,33) and had his ten fingers cut off and his forehead branded. A person who had been brought up under his care was banished on the grounds that he could be expected to act perversely. It became known that this person had harbored Heinai -TN, son of Oka Echizen-no-Kami Sadatsuna RM;11MR. An in- vestigation revealed that Sadatsuna had had no knowledge of the’ mat- ter. Heinai had been the son-in-law of Akashi Kamon Matataka

a hanger-on of the Ukida T-M* family. When Ukida Hideie , had been defeated at Seki-ga-Hara, Akashi Kamon expostulated with him, saying that he was prepared to withdraw to his own territory of Okayama in Bizen, defy the forces of the entire Empire, and die in battle. Hideie, agreeing, returned to his own territory. His staff had already left, taking with them the things that the villagers and townspeople had stored up in the castle. Hideie withdrew to Ashi-no-Mori A, and, invited by Kamon Hideyori 0-R 3f, took refuge with Goto Matabee I,5!’ and others. (This is the account given in the Ochiboshui Mg.)53)

26. Akashi Hara, and Oka had all been deeply involved in the cult of Jesus. On this basis Sadatsuna was pardoned and Heinai was transferred to another fief. When it became known that Mondo had been sheltered temporarily in the Kounji O- at Makitani tM;@ in Sumpu, the resident priest was punished. ,MIondo had had an affair with one of the Divine Lord’s Court ladies, and when she realized that he was to suffer severe punishment, she secretly planned to assassi- nate [the Shoguin]. However, this too was discovered, and she was sentenced to death.

27. Shortly thereafter the fighting broke out in Osaka, and Chcubee ,*TW, younger brother of Mondo, and Echizen-no-Kami took, to the castle, perhaps out of a sense of revenge. ‘When the castle fell, father, sons, and brothers were all executed, and the line was extirpated per- manently.

33. I.e., the Kant6.

34. Ukida Hideie (1583-1655), orphaned at an early age, was raised by Hideyoshi and married his adopted daughter (the daughter of Maeda Toshiie rij m 5fiJ*). There- after he remained constantly in Hideyoshi’s service, being made one of the five tairo kt,. After Hideyoshi’s death he worked with Ieyasu for a while, but finally sided with Ishida Mitsunari and was defeated wih him at Seki-ga-Hara. Fleeing to Satsuma, he took refuge with Shimazu Yoshihiro . Through the good offices of the Shimazu and Maeda families, he was spared the death penalty and was banish-

ed to Hachij6 yy3t Island, where he spent the last fifty years of his life. 35) The Ochiboshu’ Xf by the Buddhist priest Yutzan $Ij1J (1639-1730), is an account, in the form of a dialogue, of the origin of the Tokugawa Shogunate. The text may be found in vol. X of the Kaitei shiseki shilran .

Samidare-sh6 341

28. About that time a certain Kiyoyasu A Fs, being a follower of Jesus; was imprisoned, and, while in prison, converted two of his fellow-criminals. Consequently, like Mondo, he had all ten fingers cut off and his forehead branded, and w,as banished. Th-ese facts are all mentioned in the Butoku hennen.

29. According to the Sairan igen, the Occident is the land of Europe. The people are referred to as “southern barbarians” be- cause Occidental ships come hither by way of Luzon. It is said that the reason they are called “black ships” is that they are smeared wvith pine-tar. In the tenth year of Temmon [1541] they came for the first time to Bungo. (Research reveals that this account differs as to the year with the Nagasaki annals.) Their passenger was the famous Portuguese missionary Francis Xavier,36) referred to in the Chinese records as Fu-lai Shih-ktt-che . In the twelfth year of the same era [1543] he arrived at Tane-ga-Shima + 1 in Satsuma J. The Murashukusha mentioned in the Afamnpo bunshi’t %jW 37) is none other than this person. In spring of the twelfth year of Tensho [1584] he sent one Wasada Genza Mtffl-ffE from Bungo.38) This per- son had originally been a member of the Saito clan of M\Iino i9’. He went to the Occident, taking his children with him, and died in Rome. His grave is now to be seen at Rome and the Roman, Gio- vanni Battista Sidotti, is said to have showed a picture of it to Arai Chikugo-no-Kami VOXMVt. In the fifteenth year of Tensho [1587], when the Taiko went down to Tsukushi, he was so ei+raged bv these missionaries’ disrespectful conduct that he barred them from the land. However, business being its usual self, the greedy pursued their selfish interests, fools were led astray by the doctrines, and the whole affair led ultimately to a total of two hundred and eighty thousand deaths.

30. According to Battista, this Francis was originally a member of the- ruling house of Castile, who, after following his bent and making conversions in various places around the world, came to our country, entered the Capital, and, on his way back to the Occident, died at Goa., He was buried in a golden casket, and is treated in many ways as if he were still alive. When Battista himself visited this place, he is said to have worshipped at his grave. When Chikugo- no-Kami made inquiry of the Hollanders concerning this matter, he was told that the casket was surrounded by four walls of crystal, that

36. Francis Xavier (1506-1552) arrived in Japan in 1549.

37. The collected writings of the Buddhist priest Gensh6 ig (1555-1620). 38) This is manifestly impossible, since Xavier died in 1552.

342 Leon Hurvitz

on the inside the body is sitting cross-legged, its eyes shut, and that the hairs on the head and body can be counted. In the Western land of Heku39) is a tree called the balsam-tree. Nothing finished with the sap of this tree can be corroded or damaged. The beauties of Egypt are said to have painted themselves with this substance in order to de- ceive men.

31. Three prohibitions were issued, but the foreigners continued to come in large numbers nonetheless. From an island named Sicily came a priest of this sect named Konhaniya-yonsho, a person of dis- cernment who is said to have brought three volumes with him. This person was given food and clothing by the authorities, acquired the name Okamoto San’emon w 1=1Uwr and died some time in the Em- po era [1673-1681] at the age of seventy.50)

32. In Kan’ei tsuchinoto-u e 0i [1639] a Pole was discovered in hiding, and decapitated. He was Aruheru [Albert?], nephew to the king of his country, only a little over twenty years old at the time.

33. The king of the country known as Navarre, Makaseiro [?] by name, a devout believer in the cult of Heaven, vowed to spread its doctrines everywhere, and came from Luzon to Nagasaki, where he was executed in Kan’ei hinoe-ne V-f [1636].

34. This Battista was put on a great ship in Kan’ei tsuchinoe-ne,. )9f, and for several days was seen intermittently off the coast of Sa- tsuma, but finally departed, setting his course westward.41)

35. On that day there was found on Yaku CA Island a man who looked like one of our countrymen and whose speech was flawless. The islanders, suspicious, sent him to Nagasaki. At this time Bum- byo42) ; TW had just taken office, and summoned Chikugo-no-Kami to look into the matter. He discovered that the man had come to make an appeal against a long-standing injustice and to plead for a lifting of the ban against foreigners and for a resumption of trade. This Chikugo-no-Kami was none other than the -venerable Hakuseki. He was a man of broad intellectual attainments, most expert in geography. Hakuseki’s Sairan igen is based mostly on what this man told him.

39. This may possibly refer to Borneo, in view of the characters with which it is written in the text, characters close to those with which the name of Borneo is.

recorded in the Ming-shih IAJiP.

40. The original name of Okamoto San’emon was Giuseppe Chiara. His life is told in G. Voss, S. J., and H. Cieslik, S. J., Kirishito-ki und Sayo-yoroku, Tokyo 1940, p. 178, ff.

41. This is impossible for two reasons: (a) Sidotti was executed, not permitted to return to the Occident. (b) There is no year such as Kan’ei tsuchinoe-ne. 42) Posthumous name of Tokugawa Ienobu (1662-1712), the sixth Tokugawa- Shogun.

Samidare-sh6 343

For coming to Japan in order to spread the Law of Jesus, he was sent. to Edo and executed. These facts are recorded in Hakuseki’s Goji- ryaku $EWM.43)

36. Luzon is ruled by the Occidental land of Spain. During the Keicho era [1596-1615] a letter was received from there and gifts were conferred upon its bearers, but the letter was from the Spanish Gov- ernor, not the King of Luzon. Goa is ruled over by an official sent from the European land of Portugal, who rules over Macao simul- taneously. Carapa belongs to Holland. In addition, there is, among- the lands of the southern barbarians, a land called New Holland. It seems that this land was named after Holland. Beneath our country is a land called America. Part of this land was taken by the European land of Spain, and is called New Spain. In this way, when they see that a country has no defenses, they take it over by means of gold, silver, food, drink, and fine clothes. The Tosh’ogu, who ruled our country then, in his wisdom perceived this fact well, and the people thus were fortunately able to receive the light of the sun and the moon.44) In the first year of Kan’ei [1624] Spain sent an envoy with tribute. All three hundred in the party being worshippers of the Lord of Heaven, the tribute was rejected. The entire affair is dealt with in the Gojiryaku.

37. Holland is an extremely small country. If anyone in any of its seven states misbehaves, a conference is held, and the chief of that particular state is replaced. The chiefs of these seven states combined and built a great fleet and, stationing a representative in Carapa, sent traders to all countries. Every fifteenth year they reckoned up their total profit and divided it, I am told.

38. The section in the Ibuki mogusa dealing with the designs of foreign countries on our country is made up of stray rumors from foolish people, thanks to the author’s ignorance of the subject. It is unreliable.

39. An examination of world events will show that first Spain and Portugal, then other countries sent spies to investigate our land. Their methods differ widely from those of the Chinese and Japanese, who subjugate their enemies by open recourse to arms. How can the

43. This is probably as confused as anything can be. In the first place, any person who looked and spoke exactly like a Japanese, far from arousing suspicion, would lose himself among the population. In the second place, the person on whose information the Sairan igen is based is none other than Giovanni Battista Sidotti, not a nameless person found on Yaku Island. As for the Gojiryaku, it is a sort of historical miscellany by Arai Hakuseki.

44. I.e., the blcssing of unimpaired national sovereignty.

344 Leon Hurvitz

rulers of our country afford to be ignorant of their trickery? 40 In general, these missionaries were somewhat like Buddhist priests; but they regarded their Lord of Heaven as the Creator, and appeared to preach the doctrine of the three worlds to convert men. The reason, as given in the Ha-kirishitan RJIA:), is that according to Christianity a Buddha named Deus is lord of Heaven and Earth, and creator of Heaven and Earth and all things. Since he gave no real soul to animals, when their bodies die their souls die together with them, but to man Deus gave a real soul, so that when his body perishes his soul does not. One receives bliss or woe according to the good- ness or badness of one’s present life. A person of good deeds is sent to a world- of endless bliss called paradiso, while a person of evil deeds is sent down to a world of woe called inferno. In Japan they worship the sun and the moon, which they are said to characterize as the lamps created by Deus for the world.

41. In the venerable Hakuseki’s Sairan igen, in the section on Rome, is the statement that the king of that country is the chief of the religion, that his clerical garb is called ruricho [rubric?] and re- sembles the samhghd.ti of Western India.45) In viewing the religion as a whole, one sees that their clergy has a distinctive garb, that they set up a particular object of worship called the Lord of Heaven, preach the doctrine of the three worlds, and distinguish Paradise and Hell. Hence it is obvious that their -religion is far different from the Way of the Sage.46)

42. The Way of the Sage does indeed worship and venerate Heaven, to’be sure, but it is based exclusively on a doctrine of human ethics. To draw an analogy for a moment, the object of the Con- fucianist’s respect is Confucius. Now if, for example, a wicked ruler were to destroy the temples of the Sage, smash his images, and shut down the schools, responsible persons would do everything in their power to reproVe and correct him. If he still refused to heed their admonitions, but went about doing as before, persons devoted to Con- fucianism would either leave his service when they saw their oppor- tunity or would reprove him further by committing suicide. But there

would scarcely be anyone who, calling his lord his enemy, would aim his bow at him. Moreover, if foreigners were to invade our country -with statues of Confucius and the Sages at the head of their army, then persons devoted to Confucianism would line up their spears and

45. One of the three robes of the Hinayana Buddhist monk.

46. I.e., Confucianism.

Samidare-sh6 345

defend themselves resolutely against the invaders in battle. The reason is that the doctrine of the Sage demands that one treat one’s father as a father and one’s lord as a lord, and that one have no object of veneration exclusive of them.

43. This foreign cult makes use of man’s love of profit to lead him in the direction of greed. It sets up a system of bliss and woe, reward and punishment in the hereafter, and, exploiting men’s fears and predilections, creates a being more venerable than lord and father. Taking advantage of human desires, it offers a tempting bait in a vague after-life, ensnares men in their own ignorance, and breeds in them an inclination to cast aside their lords for their own selfish sakes. Then, when they see their opportunity, they make plans to seize our country. Since childhood I have had doubts about Heaven and Earth, sufficient to cause me loss of sleep and meals, but, knowing that there is order and method in the Universe, I have been released from the net of doubt about life, death, and mysterious.

44. The Occident seems to excel in unusual skills and to be very advanced in astronomy and geography, but it would appear that they are acquainted with the rough matter and know nothing about crea- tion. The reason is that they place the Lord of Heaven in the posi- tion of Creator. The realm -of the Creator, according to this view, stands completely apart from the rest of the Universe. Though they have a theory of cause and effect in the three worlds, though they distinguish a world of bliss and a world of woe, they do not know how to view things properly. Theirs is the error of seeing Heaven and Earth from the standpoint of man, instead of seeing man from the stand- point of Heaven and Earth. Although it is true that there is nothing more venerable in the world than Heaven, its likeness is not to be made to conform to clay images or wooden idols. In Christianity, it is not a virtue to beget, nor a crime to kill; not a disgrace to be lowly, nor an honor to be wealthy; there is no lord with whom to side, nor any being to oppose. When we venerate Heaven, we fear Heaven’s ma* jesty, we obey its rules, we wait upon its commands. Hence, as a subject one dies for loyalty, as a son one dies for filial piety, as a wife one dies for chastity. There is no possible way of relegating one’s lord or father into the background because of something else which one venerates. If one incurs the enmity of one’s lord, father, or husband, one has no choice but to die. The Sages who in antiquity taught us to venerate our lords and parents are venerable, but to draw the bow against one’s own lord or father on the pretext of adhering to

346 Leon Hurvitz

these Sages’ principles is to violate their teachings. This distinction must be clearly understood. The Roman spoke contemptuously of Confucianism, saying that it never spread beyond its own borders, because he falsely considered the doctrine of the Sage to be, like the religion of Jesus, an evangelizing religion. The Way of the Sage- is the Way by which, in antiquity, true kings ruled the world. There- fore it did not seek to spread itself out, nor to make converts. Treat- ing lord as lord and father as father, it did not exceed the bounds of common sense or necessity, and therefore lived life in accordance with reality. Since there is no country between Heaven and Earth where are not father and son, lord and subject, husband and wife, elder brother and younger brother, as long as they live together in harmony woe do not attempt to bring- our way of life to them, for they live by the same rule as we do. As for cultural refinements, each country follows those which suit it best-tha.t is the doctrine of the Sage. Since the gentle;nan-scholar thinks much of honor, he is prepared, if necessary, to set aside his pleasures, whatever they may be, and enter into the midst of fire or water. In the other religion the individual, to enjoy the bliss of the Hereafter, rejects his lord and father, wife and children, regarding such an act as the highest good. Oh, how outrageous! While we live we have this living body; when we die we lose our life and our body changes. If, ignorant of this fact, one is foolish enough to think that one lives on after death, one seeks uselessly after death for some vague happiness, and falling into sin during one’s lifetime, destroys the goodness of one’s own life permanen’tly.

45. Therefore, Masuda, calling himself an emissary- of Heaven, spread the word about, by the use of magic, that even the Creator followed his instructions; and he would catch birds and show them off, or make them lay eggs in his hand and display them. He said that

bow and arrow would never touch him, but when his head fell into the hands of Master Jin and his. followers’ livestock was exhausted, over their corpses went the disgraceful name of “traitor.” Thus his petty magic deceived people for but a short time, and it was made clear that that man cannot prevail over the right.

46. In the system of the Sage the relationships of lord and subject, father and son, husband and -wife, elder brother and younger brother, and friend and comrade are called the Five Cardinal Relationships, and are conducted in accordance with the Three Cardinal Virtues of Wisdom, Benevolence, and Courage. Hence there is no human device necessary, apart from obedience to the very mandate of Heaven

Sainidare-sho 347

which moves the clouds and dispenses the rain. Even if there were some way to move Heaven and Earth and stir up the clouds to thunder, of what use would it be? The followers of the evil sect do things which are difficult for men to comprehend, and thereby de- ceive them. However, it is not by the use of creative powers that they do these things, but by clever tricks. The first day the bArba- rians arrived here they brought clocks and telescopes, with which they astounded people, but now people are used to them and regard them as everyday utensils. When the Westerners went to China they swal- lowed swords, spat fire, and in other ways astounded people. Accord- ing to the Fa-yiuan chu-lin itjBL%,47) there is a trick to spitting fire. However, recently there has come from the land of the barbarians an instrument called the electer, which can be attached to a human body and give out fire, and all men know about it. Sword-swallowing and needle-swallowing are things which anyone can see nowadays at any marketplace for the price of six mon.48) Even strange and unusual acts are possible only because their performers do not reveal their methods. One hears even now, occasionally, of cases where the follow- ers of the evil sect rouse the spirits of the deceased at night in aban- doned places, or show people monstrous or gentle images in mirrors, and thereby delude them.

47. In this connection, I heard an amusing tale recently. Some- where there was a servant-girl who, day or night, whenever she had a spare moment, would take out her mirror and look admiringly at her own reflection. A certain young man, knowing this, took the mirror one day when the girl had gone out, and with all his might changed its shape, without giving any indication that he knew any- thing about the matter. The servant-girl, not knowing what had happened, took the mirror out as usual, and when she saw the long, ’narrow face reflected in it, threw the mirror away in fright, exclaim- ing in tears, “Flow can I ever have come to look like that!-” All mirror tricks are merely elaborations on this one. It is an amazingly simple thing, yet the masses, being stupid, are like a pack of dogs, who, when one lets out a false cry, all take it up, convinced that what is not is.

48. I am constantly giving the lie to superstitions, yet frequently

47. A sort of encyclopaedic index to the Buddhist canon. It was written by the lBuddhist priest Tao-shih Mtf (d. 683), a native of Ch’ang-an R who served in the T’ang Court. Tao-shih, like his close collaborator Tao-hsiian ,3 specialized in the vinaya (the discipline of the Buddhist clergy).

48. The mon was the smallest denomination of Japanese coinage at this time.

348 Leon Hurvitz

it is noised about that at some time or other I predicted a hurricane or an earthquake. Persons with both eyes open will not be fooled, for they consult pertinent books on the subject; but unprincipled individuals deceive others with tales of supernatural powers in order to rob people of their possessions.

49. Once upon a time, Shun A had a subject named K’uei iv who was an accomplished musician. He was known as K’uei I-tsu i-i, and it was bruited about that K’uei had only one leg. The fact is that K’uei was such a talented musician that his talents alone sufficed.49)

50. It is stated that a man of Sung X dug a well and found a man. An examination of the facts reveals that, the water being distant, he hired a water-bearer, but the popular version is that he found a, man after digging the well.

51. In a certain place there was a man who went on a pilgrimage. Some time later it was noised about in his native village that the pil- grim had become a demon. His wife and children, unable to bear their grief, inquired who the person was who had seen him personally, that they might verify the report. When they met the man, he said, “No, of course it is not true. When I met the man in such-and-such a province, he said to me, ‘At home I used to pass the days and nights in a sickly state, but now that I am travelling I have not been ill a single day. Indeed, I have become a demon!’ So saying, he laughed and we parted.” When the man’s wife and. children heard this, they returned home relieved.50)

52. Nowadays, in such stories as Koretsuna no ho. jMO-iV,51) we hear of how at this place someone boiled waves, at that place some- one swallowed a cow whole, etc., but one never meets anyone who saw these things with his own eyes. Those who, on rare occasions, are supposed to have seen them are generally unreliable. In this day and age, if men do strange things and lead others astray in the dark, it is because people, with their confused emotions, permit themselves

49. Shun was a mythical Chinese emperor, noted for his virtuous regime. As for K’uei, the Shun-tien r+c of the Shu-ching !f says, “The Emperor said, ‘K’uei, I command thee to regulate music, and to teach the regulation thereof to thy descen- dants.’” The confusion here is based on a double-entendre, since i-tsu can mean both “one leg” and “alone sufficing.”

50. This is a pun on the word oni A, which means “demon” both in the literal sense and in the figurative sense of"superhuman,” in this case with regard to health. In English we might say, “Indeed, I have become superhuman,” or even “a demon,of good health.”

51. I am unable to identify this.

to be so deluded that awake they see strange sights with their eyes and asleep they see strange things in their dreams; they suffer from visual and auditory hallucinations, they live intoxicated and die dreaming; and thus it is that the world is disturbed. Oh, how frightful!

53. According to the Way of the Sage, whatever the faults of lord and father, one may not rebel against them. In that way there is no possibility of setting up another object of veneration, which can take precedence over lord and father. A lord who rules a country must teach this principle diligently and guide his people in accordance with it. When the Venerable Book52) speaks of establishing the Common Way of Heaven and Earth, that is what it means. Of course, the Way of the Sage comprises the principles of benevolence and righteousness. If it is not in keepinig with righteousness, one may disobey the com- mand of one’s lord. If one cannot help oneself, one rebukes one’s lord and dies a martyr. But one does not rebel against one’s lord. The purpose of rebuking one’s lord is to avoid obeying an unrighteous command which would make one’s lord unworthy of his position of lord. There is no doctrine that entitles one to say that one will not give up the bliss of the Hereafter even if it means paying the highest penalty53) or rebelling against one’s lord. Therefore the Way of the Sage does not exchange righteousness for the personal comfort of the individual. The foreign religion, however, having no such principle of righteousness, creates such trouble in the world. Thereore, if those

who in future are due to become rulers in the world take a lesson from this and educate their people plainly, they are not likely to be afflicted by such troubles. The plain education of which I speak is to be found, I venture to say, in the teachings of the Shih o# and the

Shu S.54)

(Musings duuring the Early Summer Rain, The End of Part II)

52. I.e., the Shu-ching.

53. I.e., death.

54. The Chinese Classics (E) of Poetry and History.

350 Leon Hurvitz

Appendix

Chinese books banned from Japan during the Tokugawa Period

1. T’ien-weni ch’u-haDn RUNIJAJ

This is an error for T’ien-hsiieh ch’u-han X44)JR-4 (Fundamental Library of Divine Learning), a collection of nineteen works by Jesuit missionaries in China made by the Chinese Court. The works are as follows: Hsi-hsiieh-fan, Chi- jen shih-p’ien, Chiao-yu-lun, Erh-shih-wu-yen, T’ien-chu shih-i, Pien-hsiieh i-tu, Ch’i-k’o, Ling-yen li-cho, Chih-fang wai-chi, T’ai-hsi shui-far, Hun-kai t’ung-

hsien t’u-shuo, Chi-ho’ yiian-pen, Piao-tu-shuo, T’ien-w n-liieh, Chien-p’ing-i, T’ung-wen suan-chih, Ts’e-liang fa-i, Huan-jung chiao-i, and Kou-k’u-i. An account of each of these will be given under its own heading below. 2) Chi-jen RA

This is an abbreviation of Chi-j_en shih-p’ien WQA+t (Ten Chapters by a Chris- tian), by P. Matteo Ricci (Peking, 1608). It is the summary of ten conversa- tions held by him with some high-ranking Chinese at various periods. It is primarily directed against Buddhism. The subdivisions are as follows:

a) The year in antiquity was no longer than the present year. b) Man is a sojourner on earth.

c ) Frequent meditation on eternity is beneficial.

d) Such frequent meditation is good preparation for death. e) The good man knows how to keep silence and to be sparing with words. f) The end of abstinence need not necessarily be the destruction of one’s own life.

g) There is reward and punishment in the life to come.

h) To divine the future is to hasten one’s own misfortune. i) Self-examination cannot consist of inaction, of not-doing. ) Riches accompanied by greed are more conducive to misery than poverty accompanied by contentment.

3. Hsi-hsiieh-chi N k

An error for Hsi-hsiieh-fan NfJL (Concerning Western Science, Hang-chow, 1623), by the Italian Jesuit Giulio Aleni (1582-1649).

4. Pien-hsiieh i-tu t

The Chi-jen shih-p’ien (q.v. sup.) made such an impression that a Buddhist priest of Hangchow, Ch’u-heng *2 by name, a very capable man of letters, attacked it vehemently. He wrote three articles, which he submitted to a high official of that city, who, in turn, handed them on to Ricci, asking him to write a rejoinder. The official’s letter to Ricci, the latter’s reply, Ch’u-heng’s three articles, and Ricci’s refutation thereof constitute the Pien-hsiieh i-tu (Peking, 1609), which Pfister calls Disputes contre les sectes idolatriques. An epilogue to this work was written by the Chinese Christian convert Hsi! Kuang-ch’i WES 5) Chi-ho yiian-pen RfiJJ

“Principles of Geometry,” Euclid’s first six books in Chinese translation (Peking,

Samidare-sh6 351

1605), by Ricci.

6. T’ien-wen-lfieh X,5M

An explanation of the celestial sphere (Peking, 1615), by P. Manuel Diaz. It is a brief description of Ptolemaic astronomy in the form of a dialogue, illustrated by many diagrams. At the end is a report of the recent discoveries made with the Galilean telescope, observations of Saturn, Jupiter’s four moons, etc. This work is contained in the Sstu-k’u ch’iian-shn &tTh.

7. Tai-i-p’ien AREU

Also known as Tai-i-lun kAMU A Christian refutation of Buddhist notions of metempsychosis, by Diaz (1622).

S) San-shan-lun hsiieh-ch i WnuA-g

“Doctrine of the three mountains,” or dialogues on the fundamentals of the Christian religion (Hangchow, 1625), by Aleni. In these dialogues the author discusses the oneness of God, the creation of the world, the action of Providence on the whole Universe, the reward of the good, the punishment of the wicked, and the redemption of the world.

9. San-lun hsiieh-chi

Unless this is an error for San-shan-lt4n hsiieh-chi, I am unable to identify it. 10) T’ang ching-chiao-pi fu WAc IPH

The title would indicate that this is an appendix to a work called the T’ang ching-chiao-pi- (Nestorian inscriptions of the T’ang Dynasty), but I can furnish no details since the text is not available to me.

11. T’ien-chu shih-i XtWA

This work by Ricci was published with the Latin subtitle De Deo vera ratio (The Truth Concerning God, Nanchang, 1595). Written as a dialogue between a European scholar and a Chinese man of letters, it attempts to refute some generally accepted (Chinese notions and acts as a sort of introduction to the Gospel. The author takes up the existence of God, the immortality of the soul,

the freedom of the will, etc.

12. T’ien-chu hsii-pien ,

Also known as T’ien-chu shih-i hsii-pien or simply Shih-i hsu-pien, written by Pantoja as an appendix to 11).

13. Chih-fang wvi-chi ut

An abridged geography of the whole world (Hangchow, 1623), by PP. Pantoja and de Ursis, drawn up at the command of the Ming Emperor Shen-tsung as an aid to understanding Ricci’s map of the world. After Pantoja’s death, Aleni took up the work and revised and augmented it.

14. T’ung-ten suan-chih Ip1_; 4r

A practical arithmetic (Peking, 1614) by Li Chih-tsao , one of Ricci’s Chinese pupils, known to the Christians as Doctor Leo.

15. Huan-jung chiao-i W QX

A treatise on isoperimetric figures (Peking, 1614), written by Li Chih-tsao at Ricci’s dictation. This work contains eighteen propositions on the proportions between surface and volume for various figures both plane and solid, beginning with the triangle and going by degrees as far as the circle and the sphere.

352 Leon Hurvitz

16. Kou-k’u-i A129%

“Development of the theory of the right triangle,” giving an arithmetic illustra- tion of its geometric properties; by Ricci.

17. Wan-wu che’n-yiian Xf"Rffi,

Also known as Wan-yu chen-yiian t a treatise on the true origin of all things (Peking, 1628), a Christian philosophic work very highly regarded by the Chinese; by Ricci.

18. Ti-p’ing i-chi MTRAZ

I am unable to identify this work.

19. Chi-k’ai AM

I am unable to identify this work.

20. Shih-wei +?t

“Ten Consolations,” by the Italian Jesuit Alfonso Vagnonl (1566-1640), pre- sented as remedies for ten kinds of suffering, viz., loss of children, exile, loss of rank, old age, loss of fortune, failure’ in one’s undertakings, discord and slander, widowhood, lack of support, and remorse for past misdeeds.

21. Chiao-yu-lun 2ti IM

“On Friendship” (Nanchang, 1595), Ricci’s first work in Chinese, written in dialogue form in imitation of Cicero’s De amicitia. In it the author is asked by a Chinese prince concerning the various European notions of friendship. His reply consists of a summary of the views of various philosophers and theologians. Ricci later translated this work into Italian.

22. Ch’i-k’ -A

“Seven Conquests,” written by Pantoja in 1615. The Introduction says, “According to Christianity there are Seven Deadly Sins: (a) Pride (b) Selfish- ness (c) Sexual cupidity (d) Anger (e) Gluttony (f) Envy (g) Neglect to do good. There are also seven ways to conquer these sins: (a) Humility to con- quer pride (b) Almsgiving to conquer selfishness (c) Restraint of one’s desires to conquer sexual cupidity (d) Self-restraint to conquer anger (e) Simplicity to conquer gluttony (f) Loving kindness to conquer envy (g) Earnest service to the Lcrd of Heaven to conquer neglect to do good.”

23. Mi-sa-chi i M -A

“The Meaning of the Mass” (Hangchow, 1629), by Aleni. The title is self- explanatory.

24. T’ai-hsi shui-fa -g4zi4

A treatise on European hydraulic machines (Peking, 1612), by the Italian Jesuit Sabbatino de Ursis (1575-1620). This work forms part of a much larger collec- tion of agricultural treatises made by Hsii Kuang-ch’i and published at Peking by Imperial Command in 1640 under the title-Nung-cheng ch’iian-shu dk* 25) Piao-tu-shuo MM

A treatise on gnomonics by de Ursis.

26. Chiao-yao-chieh lieh RON4

Also known as Shheng-chiao-chieh lukeh 5 , a brief exposition of Ch;istian doctrine (Kiangchow, 1626), by Vagnoni. This treatise, dealing primarily with the redemption of mnankind and the Passion of Jesus Christ, was written during

Samidare-sho 353

the author’s exile at Macao.

27. Sheng-chi pai-yen IWIT

“A hundred spiritual admonitions of St. Theresa,” by the Italian Jesuit Giacomo Rho (1593-1638).

28. Erh-shih-wu-yen i2f I

Twenty-five moral maxims (Peking, 1604), by Ricci. This work, a brief sum- mary of the essentials of Christian morals, so pleased the Chinese scholar Feng Ying-chingJ. SA (not a Christian) that he had it published at his own expense with a highly laudatory preface written by himself and another by Hsii Kuang- ch’i.

29. Ling-yen li-chii X 2 220

This is an error for Ling-yen li-cho f a treatise on the human souil (Shanghai, 1624) by the Italian Jesuit Francesco Sambiasi (1582-1649). The soul is treated in three aspects, vegetative, sensitive, and rational, and one chap- ter each is devoted to its substance, its dignity, its faculties, and its excellence.

30. K’uangi &M

I am unable to identify this work.

31. Hun-kai t’ung-hsien t’u-shuo N A0

This is the title of two works. (a) One, by Ricci, is a treatise on the stereo- graphic projection df the celestial sphere, illustrated by figures and minute des- criptions of each, as well as a chart of the position of the stars and the path of the sun (Peking, 1607). (b) The other, by the Swiss Jesuit Johann Terrenz Schreck (1576-1630), is an abridged treatise on the calculation of solar eclipses (Peking).

32. Ts’e-liang fa-i AilIK&

A practical geometry, by Ricci. This work contains the substance of some lec- tures deli vered by him on astronomical measurements, as well as a treatise on the making and use of instruments.

33. Ckien-p’ing i-chi MffiTA

Also known as Chien-p’ing i-shuo rt iTAX. This work (Peking, 1611), by de Ursis, is a description of an instrument which gives an orthographic projection of the sky, and which can at the same time be used as a sundial and as a device for determining zenith and azimuth.- Everything is explained in great detail according to Ptolemaic theory.

34. Ti-tsui e.heng-chi MYiEF

A treatise on the Sacrament of Penance, written by Aleni with the Latin sub- title Lavandorum peccator-um recta norma. It is in four chiian, dealing, respec- tively, with self-examination, contrition and firm resolve, confession, and penance.

35. Huan-yu-ch’iuan W1nk

A translation by Ricci of Aristotle’s De caelo et mundo, published and proof- read by and at the expense of Li Chih-tsao (Hangchow, 1628). 36) Ti-wei Aft

I am unable to identify this work.

37. Fu-chien t’ungchih ,

354 Leon Hurvitz

A ‘history of Fukien Province.

38. Yu-hsueh-chi i

A collection of poems by Ch’ien Ch’ien-i A (1582-1664), a scholar-officiaL of the Ch’ing Dynasty.

39. Fang-ch’eng-lun )MMi

“Theory of Equations,” by Mei Wen-ting tWJf (1633-1721), a mathematician of the Ch’ing Dynasty. The reference to the Occident is in the Preface, where the author says, “There are two schools of mathematics, one traditional, the other Occidental.”

40. Hsi-t’ang ch’iian-chi i

Tle collected writings of Yu T’ung ~tffp (1618-1704), a scholar-official of the Ch’ing Dynasty.

41. T’ien-ching huo-wen hou-chi l

I -am unable to identify this work.

42. Ti-ching ching-wu-lueh W143FX*4

A description of the city of Peking by two Ming writers, Liu T’ung 91I0 and Yii Pien-cheng. fNiE

43. T’ungchien ming-chi ch’iian-tsai AfPM3

I am unable to identify this work.

44. Ting-li ch’eng-an 50JFt

“Complete analysis of Legal Precedents,” by Wang Shan 3-IE, an official of the K’ang-hsi era.

45. Hsin-li V-ffll

A list df supplementary regulations of the Ch’ing Dynasty.

46. Pen-ch’ao ts’e-li lei-pien *0 VIRJAfJ,

An error for en-ch’ao tse-li lei-pien * JRIJfl*MA, a collection of the rules and regulations of the Ch’ien-lung ME era.

47. Tsengting kuang-yii-chi *nJR1

A collection of biographies (1687) by Chiu-hsia iti. Chiu-hsia was the tzui 4 of T’sai Fang-ping ffi .

48. Tseng-pu shan-hai-ching kuang-chu *-V1WfHTWt

This is an annotated edition of the Shan-hai-ching, the so-called “Mountain and Water Classic,” by Jen-chen tff. Jen-ch’en was the hao R of Wu Chih-i RMg9 a student of astronomy and music.

49. T’an Hsiieh-ch’i chi +FIE

The title would indicate the collected works of T’an Hsiueh-ch’i, but I am unable to identify either the collection or its author.

50. Hsing-li ta-chung 1?gUt4P

I am unable to identify this work.

51. Tan Yu-hsia ho-chi XI’

The collected writings of T’an Yiian-ch’un W7t?, a Ming scholar and compiler of classical poetry.

52. San-ts’ai fa-pi = RdM

I am unable to identify this work.

53)d Yfian-hsfiekh-chi EMSi

Samidare-sh6 355

I am unable to identify the work, but the author, Tsou Yiian-piao Apiti (d. 1624), was a scholar-official of the Ming Dynasty.

54. Hsi-hu-chih GiM,Th

A history of the Western Lake.

55. Hsi-hu-chih hou-chi i

A sequel to 54).

56. Ch’an-chen i-shih RAMO

A collection of stories and anecdotes by a Buddhist priest calling himself Hsi Tao-jen :)A.

57. Ming-chia shih-kuan RMJR

I am unable to identify either this work or its author, Han Teng-i i%. 58) Su-chou fu-chih r*)t1J1FC

A history of Soochow.

59. Jen-ho hsien-chih 4IIJ,*

A history of Jen-ho-hsien.

60. Tan-t’u hsien-chih JrA,

A history of Tan-t’u-hsien.

61. Ch’iung-shan hsien-chih 1WX,*

A history of Ch’iung-shan-hsien.

62. C’hin-yuin hsien-chih ON.i

A history of Chin-yiin-hsien.

63. Hsin-ch’ing hsien-chih ,

A history of Hsin-ch’ing-hsien.

64. Chu-lo hsien-chih MRS%,

A history of Chu-lo-hsien.

65. Nan-ch’eng hsien-chih i

A history of Nan-ch’eng-hsien.

66. Yen-p’ing hsien-chih MF,Jd!i

A history of Yen-p’ing-hsien.

67. I-yao -

I am unable to identify this work.

68. Ming-shih-kao 19’M

A draft history of the Ming Dynasty, edited by the Ch’ing scholar-official Wang Hung-hsii TWA (1645-1723).

(Note: Nos. 37, 54, 55, 58, 59, 60, 61, 62, 63, 64, 65, and 66 are all local histories.)

CORRIGENDA

After publication of Part I of the Samidare-sho in Monumenta Nipponica, Vol. VIII, the Rev. Jos. M. Goedertier, C.I.C.M., Okayama, proposed the follow- ing corrections:

1. p. 303, n. 38: “Ibuki mogusa” is the story of the Nambanji and similar to other Nambanji novels (See H. Cieslik, Nambanji-Romane der Tokugawa- Zeit, in Monumenta Nipponica, Vol. VI p.31).

2. p. 304, n. 40: To the name “Urugan” H. Cieslik, S.J., says l.c., p. 17: “Der Name ‘Urugan’ jedoch wird allgemein als eine Verstiimmelung von

356 Loen Hurvitz

Organtino gedeutet, namlich P. Organtino Gnecchi-Soldi S.J. (1533-1609), der 1570 nach Japan gekommen und bald darauf in die Mission von Kyoto geschickt worden war.”

3. p. 305, n. 44: “Furaten” seems to be a personal name. See Paske-Smith, Japanese Traditions of Christianity, p.9, and Cieslik, 1. c., p. 39. 4) p. 305, n. 44: “Gregori”, according to Cieslik, 1. c., p. 22, is Gregorio de Cespedes, S. J., while “Yariisu”, also “Riisu”, may be Luis Frois, S. J. 5) p. 308 n. 27: “GOsum6” is, according to Cieslik, 1. c., p. 23, the Jesuit Brother Cosme; of Eshun Faibian a short biography is given. 6) p. 319, n. 93: Hasegawa Gonroku, according to Dokushi-biy6 p. 501, was commissioner of Nagasaki from 1614 till 1626.

4. p. 325, n. 110: Dokushi-biy6, p. 368, mentions that in 1647 Spanish boats arrived at Nagasaki and asked for trade.

To these corrections the author wishes to add two more: p. 305, n. 43: Enryakuji was destroyed in 1571, not in 1570. p. 318, n. 85: -‘The Azuchi Mond6 took place in 1579, not in 1597.