CHAPTER XXX.

THE FAITH INTRODUCED INTO JAPAN-NUMEROUS CONVERSIONS-THE BONZES TAKE ALARM-THEY PREJUDICE THE KING'S MIND-HE ISSUES

AN EDICT BANISHING THE MISSIONARIES AND PROSCRIBING THE RELIGION-EIGHT CHRISTIANS BURNED ALIVE-TERRIBLE CRUELTIES OF THE PERSECUTORS-SIXTY-TWO OF THE FAITHFUL MARTYRED AT NAGASAKI.

From the consideration of the persecution of the faithful in Germany, Switzerland and the northern countries of Europe, as detailed in the preceding chapter, the reader's attention is now invited to what was being done about the same period by the enemies of religion in the distant regions of the East, for at that date the enemy of mankind endeavored to storm the fortress of divine truth from different quarters.

Japan became first known to Europeans toward the middle of the 16th century. Up to 1549, when St. Francis Xavier entered the country, the gospel of divine truth had never been preached there. As in the Indies, the efforts of the saint met with the most flattering success. By the time he quitted that kingdom with the view of preaching the gospel in the still more populous empire of China, there was then in Japan a Catholic population of 200,000 souls. Till then the religion had met with no serious impediments. Jealousy had not yet been aroused, nor was there any indication that opposition would be readily encountered. The tranquillity, however, thus far enjoyed was no assurance that the future would be as favorable as the past had been. Indeed if any thing, it was an indica

tion of the storm that was certain to follow, for the powers of darkness could not be expected to look on with indifference while their principal strongholds, were being seriously menaced., Such in fact proved to be the case; for as numbers continued to be enrolled under the banner of Christ, a fierce spirit of opposition was enkindled in the breasts of the teachers of error. In 1562, the prince of Omera and thirty of his principal nobles were received into the Church: this, in addition to the already numerous instances of conversion amongst the less notable of the kingdom, evoked a strong spirit of hostility in the minds of the ungodly. Accordingly in 1564, the emperor ordered an examination of the principal tenets of the Christian religion. For this office two of the principal bonzes were chosen. On their report depended the toleration or suppression of the faith. It pleased the Almighty to enlighten them in the knowledge of the truth: they renounced their idolatrous worship; embraced the Christian faith; and became in turn ardent propagators of divine truth. The conversion of the bonzes and the marvelous accounts that had reached his majesty regarding the new creed caused him to seek for instruction therein. Two missionaries were accordingly admitted at court, and so satisfied was the king with the doctrine proposed that he determined embracing it. But before putting his resolution into effect, a revolution occurring at that critical moment caused the king the loss of his throne and life. Under the new regime, things were considerably altered: the faithful were no longer permitted the same liberty of worship as before. The privilege given during the preceding reign of preaching the gospel every-where through the kingdom, was now revoked. The idolators were highly rejoiced at this order, especially as the permission granted to the missionaries by the late ruler was

stigmatized in the strongest terms. The local governors were, in consequence, at liberty to show their detestation of the new faith, nor were they slow in this, though ostensibly holding the most friendly relations with the Portugese government. Thus under the plea of being spies, but in reality on account of their being Christians, the Dai-Mio of the province of Firando put four of the faithful to death. But the enemies of religion did not enjoy their triumph very long. Political changes having placed another monarch on the throne, the interdict against the faith was removed and the missionaries were again at liberty to resume their labors and preach through the country. In consequence, the religion made considerable progress again, especially in the province of Gotto, where the heirapparent to the throne and his consort were converted to the faith. In one sense this was most advantageous to the Church, but in another most disastrous. The king, fearing a civil war on account of the change made in religion by his son, and the loss to himself of the crown, was induced through motives of policy to proscribe the Christian faith. But the parental severity in no way altered the son's resolution. He had embraced the truth and was resolved to die in its defense. While the king hesitated as to how he should act towards the child, one of the missionary fathers sought an interview and relieved him from his embarrassment by manifesting his readiness to die if necessary for the faith in order to appease the idolators. Put me to death," said the generous-minded priest, "and you shall appease the bonzes, while I shall gain the kingdom of heaven." His noble offer made a deep impression on the king: he recalled the prince whom he had banished, and Christianity was no more proscribed during his reign.

Four and twenty years had now elapsed since St. Francis landed in Japan. In the interim the faith was planted all

over the country: even some of the princes, as we have seen had embraced the divine truth. But it was reserved for the year 1576, to witness the conversion of the people upon a still larger scale. At that date the Dai-Mio of Arima acknowledged the claims of Christianity and submitted. thereto, being followed in his act by 20,000 of his subjects. Unhappily his reign was only of short duration. He died in the following year and was succeeded by his son, who did all in his power to undo what his father had done. He banished the missionaries, demolished the churches, and proscribed the religion. His efforts, however, were to a considerable extent entirely unavailing, owing to the admirable dispositions of the people and clergy who showed themselves ready to die for the faith. When threatened with the king's displeasure, the superior of the missions returned this dignified and truly Christian answer to his majesty: "Tell the king," said he, “that our only regret is that we have but a single life to give for so glorious a cause." These noble and generous sentiments were shared in by the Christians at large and served to prevent a general massacre. From the death of the Dai-Mio of Arima, in 1577, till the accession of Cambacundono in 1587, the missionaries were alternately between hope and fear. But at that date a storm was gathering which in the decrees of divine providence was destined to overturn the most of what had been established up to that time. Cambacundono was prejudiced against the religion for several reaHe was made to believe that the missionaries' presence in the country was the cause of continual danger; that they had come with the view of preparing the way for their European brethren's occupation and conquest of the kingdom. His majesty was further incensed in consequence of being repulsed by some native virgins upon whose chastity he had made an attempt. But perhaps

sons.

the principal cause was the assurance given him by the bonzes that he could not be enrolled amongst the number of the gods unless he banished the Christian religion from his empire. This violently embittered him against the missionaries and their creed, and he resolved upon eradicating the faith from his dominions. A decree of banish ment was accordingly issued against the clergy and they were commanded under pain of death to presently quit the kingdom. In obedience to the royal commands, 120 of the Fathers withdrew for the time to the dominions of the neighboring princes. Meantime, the royal troops were despatched through the country with orders to destroy the Christian places of worship. The demolition of these, however, did not mean the destruction of the religion, and before long the king was convinced that it required more than he had anticipated to root the faith out of the land.

Hitherto the motives for persecuting the missionaries were chiefly religious, but now they assumed more of a political than a religious character. Being made to believe that the preachers of the divine word were more political agents than religious intruders, the king lost all control over himself and resolved upon driving the missionaries, at every hazard, from his kingdom. This view of the character and object of these men, thus formed by the king, was owing entirely to imprudence on the part of a Portuguese captain. There being then no international treaty of commerce between that country and Europe, all western merchandise brought into Japanese waters was liable to be seized by the government and confiscated to the use of the state. In fact an instance of that kind happened to the Portuguese captain to whom I have referred. Desirous of saving his cargo from the rapacity of the government officials, he commenced extolling the greatness