THOUGH missionaries were unable to enter Japan, the Roman Catholic Church could not forget the land where its efforts had once been crowned with so great success, and where so many martyrs had consecrated the soil by their blood. Many were the prayers that the country which had been the scene of such triumphs and such sufferings might again be opened to the heralds of the Cross. There were indications that some knowledge of Christianity yet remained among the people. In 1820, some Japanese came to Batavia for the purpose of purchasing Christian books*
In 1826, the Christians of Korea, who were likewise obliged to hide themselves from bitter persecution, learned that the Japanese Shogun had requested their King to send back to him six men, believers in Christianity, who had escaped in a boat to Korea.† In 1831, it was found that twenty Japanese sailors wrecked on the Philippines possessed Christian medals that they seemed to regard with superstitious veneration. When asked the meaning of these objects, they could give no satisfactory reply. All they knew about them was that they had been handed down from their ancestors as objects of devotion. After receiving instruction, seventeen of these men asked for baptism.‡
In, 1832, Gregory XVI. established the Apostolic Vicariate of Korea, attaching to it the care of the Loochoo Islands, which it was thought might prove the most important part of the jurisdiction. The Vicar was enjoined to make every effort to reside there rather than in Korea, as it was hoped that the islands could be made the gateway for entering Japan. Mgr. Bruguiere, the first to hold the office, was inclined to think that a better way to accomplish the end in view would be through the Japanese colony that since the time of Hideyoshi had remained at Fusan in southern Korea. His successor, Mgr. Imbert, favoured the same policy, and endeavoured to have a catechist visit the Japanese colonists that he might seek their conversion and learn from them whether anything was left of the ancient church in Japan. As nothing came from this attempt, Mgr. Imbert authorised the agent of the Société des Missions-Etrangères in Macao to send missionaries to Loochoo whenever a good opportunity should come.*
The Opium War in China (1840-1842) opened a new chapter in the history of the Far East. Other nations wished to have a share in the commercial advantages that England was gaining. Admiral Cécille, who was commander of the French fleet in Chinese waters, looked with favour upon the missionaries, not merely because he could use them in carrying out his plans for the extension of French influence, but also from a real interest in their work. He at one time meditated the occupation of some point in the Loochoo Islands, whose position between China and Japan proper made them a suitable place from which to overlook movements in each country. Affairs in China that necessitated his presence caused him to postpone a proposed visit to these islands, Korea, and Japan. In April, 1844, he despatched a corvette under the command of Captain Fornier-Duplan to reconnoitre Loocho. He also requested the Société des Missions-Étrangères to put at his disposal one of its missionaries, who would consent to be left upon the islands in order to study the language so that he might at some future time accompany the Admiral to Japan as interpreter. M. Forcade,† a young missionary who had recently come to Macao, was appointed for this service. He took with him Augustine Ko, a Chinese catechist who, by Admiral Cécille’s intervention, had been freed from a prison in Canton, where he had been confined because of his connection with the missionaries.
The corvette reached Napha, April 28, and was at once boarded by six officials. Two of them could speak a very few words of English. The Chinese language proved the least unsatisfactory means for communicating with them. Upon most subjects they were very reticent. When asked whether in talking among themselves they used the Japanese language or one peculiar to Loochoo, they at first pretended not to understand the question and afterwards gave irrelevant answers. They also made no response to the inquiry where their king resided.
In the interviews that were held with the Loochooan officials during the stay of the corvette at Napha they tried to make it appear that their country was too poor and unproductive to make it worth the while for Europeans to come there for trade. Every effort was made to keep the French from visiting the city it being alleged that they would cause great terror to the populace. The officers of the corvette, however, were unwilling to accede to the request that their walks be confined to the seashore. Much to the annoyance of the native officials, they several times pressed forward into the streets of Napha. M. Forcade describes one of the excursions in which he shared. He writes:
“I fell into the hands of a very good police-officer. Hardly had I taken two steps when he offered me his arm, saying:
“‘You cannot go there; you cannot go there.’
“‘Oh, yes, we can go, ’ I replied, and taking his arm started along.
“Every minute and at every turn of the road, my guard would say: You cannot go there, ’ to which I invariably replied, ‘Oh, yes, we can go. ’ For three hours, my arm in his, I led him about in the city and in the fields, through all the streets and along all the paths, while the rain was constantly falling upon us; yet not for a single instant did he lose his patience. Though he kept repeating the same refrain, he all the time treated me with respect and kindness.
Partly to recompense him for his trouble and partly to see what he would do, I tried to make him a present of my umbrella, which he had admired and carried for me. I could not get him to accept it. Desirous, however, of showing in some way how much I appreciated his services, I praised him to an official, apparently his superior, simply saying: ‘This is a good fellow and he has taken excellent care of me.’ This compliment appeared to embarrass the poor man, for it seems that I had compromised him in the eyes of the other.”
Just before going back to the ship, M. Forcade noticed the figure of the cross carved on one of the stones that formed the pavement of the landing-place, He believed that it had been put in that position in order that it might be trodden under foot by every person that disembarked there.
At the first formal interview with the Governor, Captain Fornier-Duplan said that his superior had ordered him to leave at Loochoo the First Imperial Interpreter,* named Forcade, and another interpreter of lower grade, in order that they might become acquainted with the language of the country. The formal despatch in which the Governor replied to the request for the establishment of friendly relations contained the following postscript:
“The Commandant desires that two interpreters should be left here. We have duly considered this request. Never before have foreigners landed on our shores with the intention of remaining. As the country is unhealthy, we very much fear that if these two men dwell here they may contract some illness caused by the unfavourable climate. We beg you to consider how unfortunate this would be.”
Fornier-Duplan therefore wrote to the Governor:
“I am glad that you have not declined to receive the interpreters; for, since my orders are to leave them in your country, I should have been obliged to do so, even if you had sent a refusal; though in that case I should have shared in the chagrin this would have caused you. The observations that you make concerning the climate and your anxiety lest the health of the two men should suffer are proofs of your kindness; but, as you know, whenever Frenchmen receive a command, they obey it, even at the risk of their lives. Hence I shall land these men with their effects to-morrow, and I again ask for them your kind attentions.”
In accordance with this message, M. Forcade and Augustine Ko were sent ashore on the morning of May 6. They were taken to Tumai, in the suburbs of Napha, where a Buddhist monastery had been assigned to them for their abode. The corvette sailed away, and M. Forcade was left as the chief actor in a comedy whose ridiculous features he himself could appreciate and vivaciously describe in his letters, though the serious and annoying side of the situation weighed heavily upon his spirit. A large number of officers was installed in the monastery for, the purpose, so it was said, of helping the foreigners pass the time pleasantly. Under the show of guarding them from harm, a sharp watch was kept upon every movement. M. Forcade wrote: “By night as by day we could not blow our noses, expectorate, or cough, without seeing ourselves approached by a dozen persons who, in anxious tones, inquired if we felt ill.” The foreigners could not take a step in any direction without being followed by some one. It was with difficulty that they could get out of doors for exercise, and then only to the seashore, where they were surrounded by officers carrying bamboo sticks to drive away any people that happened to be there. They had no reason to complain of the food that was provided, for their table was supplied with the best that the country afforded. Apparently the attempt was made to keep them so well contented that they would not care to go outside the walls of the monastery.
After long negotiations M. Forcade obtained the concession that he could have to himself the chamber in which he slept and the little garden upon which it opened. Despairing of obtaining permission to walk elsewhere than on the beach, he determined to take matters into his own hands. Without paying any attention to the clamour of his attendants, he began to take walks upon the roads near the monastery. One day, however, when he directed his steps towards the city, an officer grasped him and prevented him from going further. On his return to the monastery, M. Forcade sent a letter of remonstrance to the Governor, who replied that the laws forbade foreigners walking anywhere except on the seashore, and that Captain Fornier-Duplan had promised that the persons whom he left behind would carefully obey all laws. M. Forcade answered that in giving this assurance of obedience to the ordinary laws of the country it was not intended that the foreigners should he subjected to special regulations or that they should not enjoy such liberty as the captain had insisted upon having for himself. M. Forcade further said that until it was shown that he was in the wrong he should not change his conduct. As nothing further came from the Governor, he resumed his walks and was subjected to no further annoyance than that which came from being accompanied by a crowd of attendants. He then adopted the policy of varying his pace in accordance with circumstances. The larger his escort and the more they beat the people with their poles, the faster would he walk, much to the discomfort of the officials, who did not enjoy such active exercise. After some time they learned the lesson so well that during the last part of his stay in Loochoo he was allowed to go about with only two officers and one servant.
For a long time little progress was made in the study of the language. At first none of the people about M. Forcade would give him instruction, help him to obtain books, or tell him the names of even the most common objects. Finally, however, one of the officials who had become very friendly, commenced to dictate sentences and otherwise assisted him until he had compiled an extensive vocabulary.
Approach to the people was still denied. One day M, Forcade and Augustine took a longer walk than usual into the country, and their attendants resorted to an expedient that had succeeded on former occasions. They professed to be so tired that they could hardly drag one foot after another. They lagged behind, sitting down every few minutes in the hope that the foreigners would take pity on them and go no further. The latter thought the opportunity too good to be lost. Watching their chance, they turned into a side lane and advanced at a quick pace. The people of the villages through which they passed gave kindly salutations and showed no signs of fear. Finally, M. Forcade sat down beside the road, and as the villagers gathered about him he found that he was able, in a stumbling way, to carry on a conversation with them.
On another occasion when he found opportunity to talk to a peasant, an attendant came up and thought he would prove to the Frenchman what had previously been asserted about the attitude of the people In a tone that implied a demand for an affirmative answer, he asked the countryman: “Is it not true that you farmers are very much alarmed when this person appears in your village?”
“Yes,” replied the man, “but it is not because we are afraid of the foreigner. We know that he will do us no harm. The officers and attendants that go with him are the ones that we fear.”
From the beginning M. Forcade daily celebrated mass. On the first morning he had hardly uttered the words, “In nomine Patris,” when his guards awoke from their slumbers and looked with wonder to see what was being done. Augustine, in accordance with the instructions he had received, said to them in Chinese:
He is praying to his God. Woe to you if you do not keep quiet. Either go out of the room, or else if you remain here, kneel down.”
That day they remained, but afterwards they left the room every morning at the time of this service, apparently fearing that some evil influence would be exerted upon them.
Near the beginning of the sojourn in Loochoo, one of the officers propounded such questions as encouraged Augustine to talk to him about the existence of a Creator. As some impression seemed to be made upon the man, it was hoped that he might become an earnest seeker for the truth; but for some reason he was soon removed and the foreigners were unable to learn where he had gone. After this, it was almost impossible for them to have conversation on religious matters with any of the attendants. Every time that Augustine broached the subject, his auditors found some excuse for bringing the interview to an end.
It is said that when the Japanese Government learned that a Frenchman was living in Loochoo it was on the point of taking steps for his arrest and execution, but that the Dutch Resident in Nagasaki interposed and prevented any action from being taken.*
M. Forcade waited impatiently for the promised coming of Admiral Cécille. Two years passed by and he had not appeared. Meanwhile two or three English vessels had touched at Napha. April 30, 1846, another ship was seen approaching. As it drew near, M. Forcade was again disappointed to see it display an English flag; neither did it lighten the disappointment when he found that the vessel had brought a Protestant missionary, Dr. Bettelheim. Two days later, however, came the Sabine of the French navy. As soon as M. Forcade could obtain a boat, he hastened to the ship. Hardly had he reached the deck when his neck was embraced by the arms of some one who exclaimed: “Once your pupil, now I am to be your co-labourer.” The person proved to be M. Leturdu, a fellow-missionary who had been sent to reside in Loochoo. The ship brought a budget of letters to M. Forcade. The first one he opened told him that he had been raised to the episcopate and made Vicar Apostolic of Japan and Loochoo.
After a month’s stay in Napha, the Sabine proceeded to Port Melville, a little farther to the north, where it was soon joined by two other French ships, on one of which was Admiral Cécille. Considerable time was spent in negotiations with the Loochooan officials, and the fleet then set out for Japan, taking with it M. Forcade and Augustine, while M. Leturdu was left in their place. The ships reached Nagasaki July 29, but remained only two days. The French considered that the treatment received from the authorities of the port was very overbearing, and so the Admiral, after protesting against the restrictions that were put upon his movements, sailed away without going on shore.
While M. Forcade was still with the fleet in China, M. Adnet, a priest appointed for work in Japan, arrived from France. He was at once sent to join M. Leturdu, while M. Forcade remained for his episcopal ordination, which took place at Honkong, February 21, 1847.
The French ship that took M. Adnet to Loochoo brought back a favourable report of the treatment received by the missionaries. According to promises made to Admiral Cécille, three persons had been appointed to teach them the language, the monastery where they lived had been repaired, and they enjoyed considerable freedom of movement. Later intelligence, however, showed that, as soon as the ship had sailed away, the old restrictions had been renewed, though the missionaries were allowed to retain their teachers. One of these, who was styled the “chief teacher,” was really the chief spy. Apparently his duties were to note carefully the subjects of conversation and to see that the other instructors did not become too intimate with their pupils. When the missionaries went upon the streets, they were accompanied by guards to keep them from having any intercourse with the people. Purchases, however trifling, had to be made through one of the officers.
If the missionaries attempted to speak to any of their guards about Christianity, they were met by the reply: “What you say is very good, but we cannot listen. The Government does not wish us to do so, and we cannot disobey without incurring great danger. There was, however, an old man who had formerly been the head officer of a small island and who now found occasional opportunities to converse with the foreigners. One day, as M. Leturdu was walking on the seashore, the man made a sign for the missionary to follow him to a retired spot, and there asked him:
“Will you not explain to me who Jesus is?”
M. Leturdu replied to the inquiry and then said:
“It is for the purpose of teaching these things that I have come hither. Do you not wish to hear what we have to say?
“Yes, yes; hut it is dangerous. We cannot do so.”
“At least, promise me that every day you will use this prayer: ‘Lord, help me to know Thee.’ Then, as soon as permission can be gained, come and listen to us.”
“I will do so,” was the reply.
At one time a man seventy years old came from the northern part of the island for the sole purpose, as he said, of seeing the missionaries. He came into the house, but the presence of a servant put a check upon conversation. After he had gone, the missionaries, in considering his manner, thought that he had wished to speak with them on religious matters. Might he not be a descendant of the Japanese Christians, or else some one whose heart God had touched? They hurried out in search of the visitor, who was not to be found and nothing more could be learned about him. Finally, M. Leturdu resolved to go to the northern part of the island, hoping that he could find him there. The officials did their best to keep him from making this journey. When they saw that their remonstrances were of no avail, they sent word to the villagers along the road, ordering them not to furnish the foreigner with food, nor even to talk with him. When he entered a house, all the people seemed to be struck dumb. When he told them that he would not stir until they spoke to him, it usually was not long before they found their tongues sufficiently to answer his inquiries. He was unable, however, to get any trace of the object of his search.
The Governor of Loochoo sent to the Imperial Commissioner in China many complaints regarding the conduct of the missionaries. Admiral Cécille, to whom these complaints were reported, believed that the interests of missions in China, as well as his own honour, made it advisable to promise that MM. Leturdu and Ad-net would soon be removed. When Mgr. Forcade learned of this decision, he was filled with great anxiety. He wrote to the Directors of the Seminary in Paris, urging that they use their influence to have the French Government take the position that the Loochoo Islands were not subject to China and that therefore, the Imperial Commissioner had no right to object to the presence of the missionaries. With, China out of the way, he thought it would be possible for some satisfactory arrangement to be made directly with the Loochooan Government. In any case, it was well to gain time, since, thanks to the English, great changes were taking place in the Far East.
Circumstances led to Mgr. Forcade’s being requested to go to France that he might explain certain action that had been taken by a French fleet. He was the more willing to go because he would thus have an opportunity to plead for his Mission. He reached Paris in July, 1847. There he found that the only one of the men at the head of affairs who showed any interest in religious work was M. Guizot. “Though a Protestant, it is he whom I have found most Catholic of them all,” was Mgr. Forcade’s report to the Pope.
It was decided by the Propaganda that it would be best for Mgr. Forcade to reside in Honkong, which was a better place than Loochoo for watching the course of events, so as to take advantage of any opportunities that might facilitate movements upon Japan. The interests of the Roman Catholic Church in this English colony were put in his care.
M. Adnet, who had been in poor health from the time of his arrival in Loochoo, died July 1, 1848. The Loochooans showed at least the outward signs of sympathy. The Prime Minister and also the Governors of Shui and Napha sent letters of condolence to M. Leturdu. The messengers that brought them asked permission to attend the funeral services. This request was readily granted, but when they further expressed a wish to offer sacrifices at the grave, it took some time to make them understand that this would not be acceptable. “To put an end to the matter,” wrote M. Leturdu, “I told them that such an act was forbidden by the law of my country. At this they kept silence and made no more remonstrances. I added that, if the officials desired to honour my associate, they could come to the monastery, where I would offer in their name a sacrifice to the Lord of Heaven for the repose of him whose loss we were mourning; but they did not accept this suggestion.”
At the funeral, the three officials with a large train of attendants were present. The procession, preceded by a cross, went to a small graveyard by the seashore, where M. Adnet’s body was placed near that of a French surgeon, who had been buried there two years before, A cross, ornamented with other Christian symbols, was erected over the grave, and the missionary’s name was inscribed upon a stone.
Before the end of the next month, a French corvette came to Napha. Its captain had been told to take away M. Leturdu. In case the latter was unwilling to go, the officials were to be informed that he remained on his own responsibility. Under these circumstances it seemed inadvisable to insist on staying, and the attempt to reach Japan through Loochoo was for the time abandoned.
When Mgr. Forcade arrived in Hongkong he found there two priests, MM. Thomine-Desmazures and Mahon, who had been assigned to Japan. The former had elaborated a plan for reaching the appointed field of labour. It was to go to Saghalien or to the Kurile Islands, and thence to enter Yezo. Since no foreign ships went to those regions, it would be necessary to hire a Chinese junk and for the missionaries to make all the calculations needed in directing its course. M. Thomine had already written to the Director of the Seminary of Foreign Missions asking that funds be sent for hiring the junk as well as for the purchase of a chronometer, compass, sextants, charts, mathematical tables, and other essentials.
M. Leturdu on coming back from Loochoo was convinced that it was useless to attempt anything further there. He wrote to Paris:
“We were carried thither by war-vessels; we have there an official title—that of Interpreters of the King of France; and we are regarded as French officers sent to spy out the land. Is not all this fitted to increase the opinion which all Japanese have had since the former persecutions that missionaries are only spies and emissaries of the countries from which they come?. . . Because of the opposition of the Government it is impossible, humanly speaking, to make a single convert. Even though the King of Loochoo should come to favour us, he could authorise nothing, since it is not he that governs, but the Emperor of Japan through his envoys.”
M. Leturdu desired that another attempt to enter Japan should be made; this time not under the protection of cannon, but trusting only in God and the Virgin. He would have the missionaries approach from the north, conceal themselves among the mountains in some place not likely to be visited by police, and then get into communication with persons in the neighbourhood so as to effect their conversion and utilise them as evangelists. This plan, which was similar to that of M. Thomines, failed to gain the approval of Mgr. Forcade, who wrote in one of his letters:
“I know from a trustworthy source that in less than two years a military expedition will be sent to Japan, and I think it will be prejudicial for us to precede it. We might be regarded as its advance-couriers. It is better to know how to wait. When the ports are opened to foreigners, we can enter them. Even though we should be forbidden to advance into the interior, we could, while waiting for better opportunities, seek the conversion of the Japanese about us.”
Mgr. Forcade found conditions in Hongkong so unsatisfactory that he was on the point of going with his missionaries Jo Loochoo, when he met a Japanese who had been shipwrecked a number of years before, and who was now able to converse in English. This man declared that the language used in Loochoo was a corrupt dialect which could not be understood in Japan, This made it seem useless to go again to those islands. The Japanese waif and another who had likewise been shipwrecked were utilised as teachers of the language. The Bishop’s ill health made it impossible for him to pursue his studies. M. Mahon, however, was soon busy in preparing a catechism. In January, 1851, the Japanese employed as his teacher was baptised.
In November, 1850, Mgr. Forcade sent a letter to the Prefect of the Propaganda, in which he said he was tired of waiting for the Americans or the English to make any move for opening Japan, and that in the depressing climate of Hongkong he found not only his physical strength impaired, but also his moral and intellectual forces deteriorating. He asked permission to have himself landed on the coast of Japan. There he would attempt no concealment. Wearing his ecclesiastical robes and with the cross suspended from his neck, he would go to the first house that he saw, or, if he found himself near Yedo, would proceed directly to that city. As the Vicar Apostolic of Japan he would demand that he be led into the presence of the Shogun. Though it was improbable that he could gain access to that ruler, he believed that sooner or later he would be brought before some person of high office to whom, both by word of mouth and by written documents, he could present the claims of Christianity, and demand permission to exercise the ministry entrusted to him.
M. Mahon, to whom also this plan was presented, believed that its conception arose from Mgr. Forcade’s ill health, and that it would be unwise to make any move upon Japan just before the expected sailing of the American Expedition. The Bishop’s health had indeed been seriously impaired and was but little benefited by voyages that he made to Singapore, Manila, and other places. About the close of 1851, he attended a council of the bishops residing in China, and it was largely in the hope that a visit to Europe would facilitate his recovery that the others delegated him to carry a report of their proceedings to the Propaganda. M. Mamas hints that the Jesuits were not wholly disinterested when they favoured this appointment. As their Society had been the first to carry Christianity to Japan, they considered that to them ought to be assigned the duty of resuming a work that there was reason to believe would soon be possible.* Mgr. Forcade, who decided to sever his connection with the Société des Missions-Étrangères, bestowed on one of the Jesuit Fathers the title of Vicar General, considering that authorisation for such an appointment had been given him by the Propaganda. It was not his intention, however, to give over all authority to the Jesuits, for he also left to M. Mahon the same title.*
M. Mahon was much perplexed to know what course he ought to pursue. There was much uncertainty about the plans of the Americans; and he did not know whether or not it would be decided at Rome to turn over to the Jesuits the mission that had before been entrusted to the Société des Missions-Étrangères. In 1853, however, M. Colin of the latter Society was chosen as Mgr. Forcade’s successor, with the title Prefect Apostolic of Japan. The new appointee died while on the way from Manchuria, where he had been serving as a missionary. He had previously sent letters directing that missionaries be sent once more to Loochoo. We shall see in the next chapter how his plan was carried into effect and how ere long it was possible to enter upon work in Japan itself.
Footnotes
* “Annals Prop. Faith,” English Ed., 1849, p. 215.
† Dallet, “Hist, de l’Eglise de Corée,” as quoted in Griffis’s “Corea,” p. 35g.
‡ “La Relig. de Jésus Res.,” vol. i., p. 82. Many medals, crucifixes, and images had thus been preserved. It is said that sometimes they were concealed in the family shrines so that, while the worshipper was apparently performing his devotions before ancestral tablets or Buddhist images, his thoughts were fixed upon the Christian symbol hidden behind them In other cases, provision was made for securing adoration of these objects by those that did not know their meaning Dr J. H. DeForest writes: “I know a farmer’s house where a copper image of the Virgin was kept during all these ages and passed down from father to son with this solemn injunction: ‘in this little box is a precious charm that, if worshipped unopened, will bring blessings to all the house; but if the least attempt be made to open the box, untold curses will fall upon all of you.’ Later in days of liberty and enlightenment, the farmer ventured to open the box, and out dropped the image.” (“Sunrise in the sunrise Kingdom,” p. 97.)
It is said that among the personal effects left by Nariaki Prince of Mito, who after the coming of Commodore Perry was the leader of the party opposed to foreigners, were a Bible and an image of the Virgin, which led some to suppose he had made a study of Christianity. Others suppose that the book was the one sealed by his ancestor, the noted author of the great historical work “Dai Nihonshi,” who lived 1628-1700. “Among his retainers was a Christian believer, who was well known for his loyalty and bravery. He made no secret of his faith, and used to carry a banner with a cross upon it The prince summoned him to his presence and asked him the reason of the hope that was in him. In answer thereto the man held out a Chinese Testament, adding that his whole hope was to be found therein. Mito read and re-read it with increasing interest, Finally he shut the book and wrote on its cover: ‘Surely this is a wonderful book, worthy of acceptance. Its effect is to create in the believer a longing for liberty and freedom for which the present state of our country is not yet ripe’ He sealed the book, and wrote upon it: ‘Mito Komon forbids this book to be opened,’” (Nitobe, “Intercourse between the U. S. and Japan,” p. 25.)
* Cf. “La Relig. de Jés. Res.,” vol. i., pp. 78-84, and Launay’s “Hist. Gen. de la Société des Missions-Etrangères,” vol. iii., p. 202.
† Information concerning M. Forcade may be found in his biography by Marbot, and in a collection of his letters published by the Missions Catholiques under the title “Le Premier Missionnaire Catholique du Japon au XIXme Siècle.”
* Though this was in the reign of Louis Philippe, it was considered advisable to speak of him as Emperor, so that it might not be thought that he was inferior to the rulers of China and Japan.
* The following extract from a modern history gives the Japanese version of the French movements: “In the third month of 1844. a French man-of-war came to Loochoo, sent a letter to the King, and caused a report to be spread abroad that the English were so much offended at the way Japan had closed the country and refused intercourse with other lands that they were about to attack the Empire. Their first movement would be to seize Loochoo. The best way to avoid the threatened evil would be for Loochoo to come under the protection of France. The ship departed, leaving behind it a Frenchman and a Chinese.” (“Shin Nihon-shi,” vol. i., p. 15).
* “La Relig. de Jés. Res.,” vol. i., p. 230.
* “La Relig. de Jés. Res.,” vol. i., p. 231.