Fr. Luis Sotelo's "Last Letters" by K. M. Lucchese

Translation by the author of “The Last Letters of Luis Sotelo to the Pope, Including His Account of the End of the Keicho Mission and Reflections During His Own Imprisonment” from Pagès, Léon, 1869, Histoire de la Religion Chrétienne au Japon depuis 1598 jusqu’a 1651… Paris: Charles Douniol. (Annexe 39: pp.137-161) Translated by K. M. Lucchese

(Translator’s note:  I have in many places changed word order, broken up very long sentences, added implied words and put phrases from the passive into the active voice in order to make the meaning more accessible to English language readers. Additions have been marked with square brackets.  I have preserved Capitalizations as found in the text.  There is a particularly difficult portion of Chapter 15 altered by the priest who removed -- according to the note at the close of this document -- offending details, but otherwise it all seems to be in Sotelo’s own words.  Where his thoughts were tortured, Sotelo’s language becomes likewise hard to follow, but when he spoke from the heart and without reservation, the English translation simply rolled off my fingers. There are letters from Sotelo to his comrades included in Pagés’ collection, translated from their original Spanish into French.  I look forward to the day when all these materials – including the German account of the second half of the Expedition – are rendered into English. – K.M.L. 2013)

Most blessed Father,

            Having first of all humbly and devotedly kissed the feet of the saints (to whom even here I lie prostrate), I, Brother Luis Sotelo, foundling of the lesser Brothers, most lowly indeed among their servants, truly least of all among their sons, anticipate that your Holiness already knows about these things of which I intend to make you more certain.

1. To be sure, you know that I had been sent as a legate by Idate [Daté] Masamune who held the helm of the kingdom of Oxu [Oshu], which is in the eastern part of Japan, (not yet indeed reborn through baptism, but nevertheless a catechumen, and who desired that the Christian faith be preached in his kingdom), along with another of his Curia an optimate, Philip Francis Faxecuna [Hasekura] Rokuemon, to the Roman Curia and who then held the pinnacle of the apostolic see, His Holiness Pope Paul V who has flown to heaven[1]. 

            In the year of salvation 1615, when we finally arrived in Rome with the help of God, not only were we two Ambassadors received very kindly by His Holiness the Pope, with a great concourse of cardinals of the Sacred College and Nobles standing around, and the happiness of the great crowd of the Roman people and the eagerness of the communi,[2] but truly indeed there were also three others [Don Tomas Taquino Casioe, Don Pedro Itamisomi, and Don Francisco Nomano Fampe], also received with great humanity, whom the Christians of Japan – seeing that they would be speaking on the spot about their Christian religion to the Apostolic ears – had specially destined to be heard, hosted, and – just as we hoped – how much more so hurried on our way. 

            Therefore, when His Holiness had heard and on account of our prayers had approved of those things, which we proposed and also humbly requested to be done for of the kingdom of Oshu, and also for the Christians of Japan, he held counsel besides with the sacred congregation of cardinals of his Inquisition.  He then decreed that there ought to be in the before mentioned kingdom of Oshu a region of Japan established a second Bishopric.  Moreover, His Holiness the Pope designated for this position me, the most unsuitable of all, and to the extent that I could render agreement, God taught me, reluctant, from the words of the apostles “those whom God chooses, he will make suitable ministers”[3].

2. When I had heard these things, I consented, kissing his holy feet.  Moreover he ordered that the Religious of his holiness Saint Francis should be sent with us, with both disbursements and Papal approval[4] in order to teach the Gospel in that kingdom; and he charged the apostolic Nuncio and the Collector General, who then assisted in the Curia in the Catholic Kingdom of Spain, to minister the necessary men for this, since he had appropriated them, in addition to the old annual revenues for the foundation and sustenance of his Colleges or seminaries which he had designated to be instituted in Japan, planning to remit the rest on a more convenient occasion.

3. Since however, we must now unavoidably make our return to Japan through Spain and the other provinces of the Indies subject to the Catholic King, His aforementioned Holiness Paul V ordered that my consecration, as well as so the dispatching of preachers by the Apostolic Nuncio, must await the consent of the King.  When we returned to Spain in the year 1616, His Holiness sent along gifts to the Catholic King, through us and through the aforementioned Nuncio, along with special letters to the King of Spain, as well as those written in answer to the aforementioned King of Oshu and to the Japanese Christians, to whom he also sent gifts, along with not a few favors, indulgences, relics, and spiritual gifts with the accepted benediction. 

            In Spain, moreover, once the apostolic letters had been handed over, we saw that the favor of the King was confirmed, and that this Japanese conversion was encouraging his very pious attitude.  The magnificence of the holy and apostolic See, along with this general increase in knowledge, [was celebrated] with huge fanfare, singular happiness, and blessing towards us, having the support not only of the prelates and princes but also of the Catholic King, with whose special protection we had been graced, up to that moment.

            But behold! From New Spain the Royal Nuncio came into the aforementioned Curia, and on his arrival announced that there had been stirred up by the Japanese Emperor [Shogun] a savage and general persecution against the Christians of his dominion after our leaving thence, in which church buildings were destroyed and priests banished and many faithful were killed because of their confession of faith.  

            [It also became clear that] even while we were yet detained in the Roman Curia, news had reached Lord Paul V concerning the death of the Japanese Jesuit bishop, to which order he also was an alumnus. Truly he himself had immediately provided a successor, presumably from that same religious organization, for whose speedy consideration he sent a request to Spain, where the aforementioned [Jesuit] Religious, so it seemed, bearing with insufficient equanimity [the notion] that Orders other than their own [might] have domination over the Church in Japan – the entry of which, even with various assiduities and interferences from a strange and busy hand in the Holy Curia they were not able to impede, up to this point – [now] seized the occasion to be obstructive at the news the Japanese persecutions, [brought] by the aforementioned Nuncio.[5]

4.  For, persuading the presiding Royal Council of the Indies, along with others of its ministers (to whom the Catholic King had entrusted this business) in no way to hasten [the Pope’s initial plan] along for the ordering of the execution nay rather on the contrary [insisting] entirely that we ought to suspend all those activities, whether those of His Holiness or ours, at once – lest by chance the Tyrant Japanese Shogun, irritated by this the more from these things, deal more cruelly against the Christians – [the Jesuits] brought to pass the very thing they were hoping for [that is, that Sotelo not be consecrated bishop ], and thus it was decreed by the Royal Council.

            When he heard which things, the Apostolic Nuncio, who was opposed to this decision himself, returned to the Royal Presence, and spoke face to face with his Majesty, to which presence also [came] the Vicar General of my order (who was at that time in the Spanish Curia), and similarly I also pushed [in], all of us crying face to face with the King, and saying that of all direct actions demonstrating displeasure with the Tyrant Shogun’s growing persecution, none could possibly be a worse choice than that priests be exiled from Japan, nor could it be more of a danger to the faith of the Christians [of Japan], than that they be left destitute of doctrine and ministers [in this way], as [sheep] among wolves, into the middle of whom even the Holy Apostles were sent by the Lord Christ.

5. Also it was argued that the Apostolic See, following closely in the footsteps of Christ, was accustomed to provide for the spiritual sheep of Pastors and Preachers in similar cases, who protect the flock of Christ from vulpine rage, whose faith and their probity was similar [to those now in Japan], not only in tranquil peace but much more so at that time when with the coming of the wolves they endure the urgent rigor of persecution with equanimity.  And truly the Lord openly called [mere] mercenaries those [ministers], who flee, deserting their sheep when they are attacked by devouring wolves.  Truly by these arguments the Catholic King offered kind hearing and in the end was edified. 

            But not only was the Royal decision [again, that Sotelo not be consecrated bishop, and not return to Japan], that the aforementioned council had brought forth earlier, not indeed revoked, [the King] gave it added urgency, echoing the insistences about this issue made by the aforementioned [Jesuit] Religious, who prevailed in the end, so that for then as much his [Holiness’] as our business was suspended. Immediately I made His Holiness Pope Paul V quite sure about this, from whom there was received anew a command from the aforesaid Apostolic Nuncio, to the extent that [he met] face to face with the King, with the result that by his counsel [the King] once more took action concerning the aforementioned expedition.[6] 

            Now truly, in 1617, I decided to return again with my comrade the Japanese Legate, and in the same return with him to Japan [as part of] the fleet of New Spain, with pressing speed, lest my detention seem more to be imputed to ambition than to the saving of souls [i.e., he is more concerned with returning at all than with returning as Bishop].  With the help of God we made a tranquil sailing to New Spain, where there was a certain ship, sent by the aforementioned King of Oshu [the good ship San Juan Bautista, awaiting them at Acapulco after a prior round-trip to Japan].  We found it just as we had left it, awaiting our return from Spain.  It befell here, however, that a new Governor of the Philippine Islands was destined to join us from Spain who, not having the means of a ship for transporting his soldiers, asked of us that we sail with them also to the same islands, which are not a long sailing distance from Japan, to which we indeed freely agreed.[7]

            With these companions and favoring winds, we reached those islands in 1618 with successful navigation.  The time was indeed ripe and the wind favorable in which we might sail to Japan to those awaiting us there, except that the ships of the Batavian Pirates, arriving at the aforementioned islands, besieged the port and infested the islands until the moment of favorable time and winds for sailing to Japan had passed, and it was the year 1619 without the arising of another chance.

6. Meanwhile, in the following year, 1620, while we awaited favorable winds for sailing, behold! Letters arrived from the Chinese city of Macao to the aforementioned Governor of the Philippine Islands and also to the Archbishop of Manila (for Manila is the primary and metropolitan city in the Philippines), from a certain Religious of the Society of Jesus Didaco Valente, in which he said he had now been consecrated Bishop of Japan, and he asked earnestly that I not be permitted to sail to Japan, for there would be a great disturbance, if I were to come there, that he might be preceded in his Christian kingdom, for he himself as a Religious Bishop knowing (as it seemed) from his own religious comrades that my expedition (having taken this occasion [as mentioned above] from the persecution that had arisen in Japan against the Christians) had been suspended and [further] impeded, [even] after my departure by the Curia.  He had obtained his own expedition, again through his own men, which had arrived at Macao from the East Indies.

7.  And even though he neither knew the Japanese idiom, nor did he have any prince on his side – both of which in fact I did, [a lord] who knew and helped me and my reentry into Japan by those acts which I have [earlier] explained with diligence – by whose favor he might cross over into Japan and who could help him there, he took care to impede me on behalf of his own religious associates, who, handing over these letters of their Bishop to the Lord Archbishop and also the Governor of Manila, instantly persuaded them, so that they detained me. And since the city of Manila in the Philippines is large, as is that of Macao in China, those who rule them observe the commerce together and in the correspondence of the government and in demands defer to one another[8].

            Therefore, lest I, along with my lay colleagues [Hasekura and whomever was left of his samurai entourage], should sail that year [1620: the Embassy was so long delayed in the Philippines that they were forced to sell the San Juan Bautista for supplies] to Japan, I was detained.  Nevertheless, I sent Religious of my order [Tomas, Pedro, and Francisco, listed above, allowed to return to Japan under sakoku since they were not foreigners], carrying the apostolic letters from me to the aforementioned King of Oshu, writing and observing to the same how much I desired to return to him.[9]  When the King of Oshu, indeed, heard what my colleague reported to him concerning the kindness and the magnificence both Papal and Royal, both in Spain and everywhere we were received, and with what honor and splendor we had been sent forth and sent back, he rejoiced with great joy, and receiving with haste the Religious, assigned them places in his Curia, and ordered that they be supplied will necessary expenses, secretly, however, and cautiously, because of the Imperial [bafuku] edict against Christians in general and Religious in particular. They were not, however, being hindered in any case, so that Religious along with [other] Christians quietly and peacefully remained in that kingdom.

            Moreover also in the following year [1621] he [King of Oshu] sent two soldiers of his army, who visited me in Manila and attempted to take me back to his kingdom, which command they strenuously carried out according to their orders, diligently preparing a ship and food supplies necessary for sailing.  But when I hurried to embark, I was detained, captured and impeded.  In truth, the soldiers with their bundles of supplies and were forced sorrowfully to return to Japan without me, on the now-favorable winds.

8.  Therefore, when I thought it over with myself that, since it been decided in Manila that no Japanese resource would be allowed to me for sailing, I exerted myself to go thence [on my own], taking advantage of the opportunity of going out with the Lord Bishop of New Segovia, who was hastening to his diocese, in a certain province of his diocese (which the inhabitants call Pagasina).  With his help, I constructed a little ship or raft (which is called a fragata in the common idiom) in which with a certain Japanese Religious associate of mine and four other Japanese priests likewise (whom while I was delayed at Manila I had trained in the customs and divine letters sufficiently to be placed in the Tertiary Order of the Penitence of Saint Francis, three vows having been discharged) I undertook to sail directly into the aforementioned Kingdom of Oshu. [Of these five men, only two were still with him on the day of his martyrdom:  Father Luis Sasada and Tertiary Brother Luis, both clearly his god-children.]

9.  Truly even this came, through others, to the ears of the Governor of Manila, who hurried to impede our journey.  And indeed now, with all things prepared for sailing, a strict command of the Governor came to the Justice Minister of that province under the gravest punishments that, however he might detain my ship – truly under pain of death of the sailors, if they were to board her – he should prevent it and should moreover compel me to return to Manila.  By him this was done, so that the little boat forthwith was impounded, the sailors truly exiled from that port and province, or equally relegated. 

            I, however – forced to follow the aforesaid Bishop to his seat, after presenting to him my Papal letters, along with those other things that I had received as Legate from the Apostolic See, which attested to my quick return to Japan– sought help from him in the form of restraining those who impeded my sailing to Japan, because undoubtedly he was the one responsible, continually and diligently, for restraining the others through his censures.  Nevertheless, terrified lest the Governor of Manila should take this badly, I arranged it so that I with my Japanese religious associates in secular disguise (passing as their slaves) would embark on a certain ship belonging to Chinese merchants, and indeed infidels, who at that time, from that port and state of New Segovia, were preparing to go to Japan. 

            This was in fact done, but during the sailing we were recognized by the merchants to be Religious and, afraid of the edict and punishments that would be levied against them in Japan for transporting Religious in their ship, some of them thought they should put us in the sea or kill us for certain.

            On the decree of God, however, they were frightened by adverse winds and impeded by tempests equally, lest they commit such a godless act.  So we landed in Japan with them not knowing where they had sailed or where they might in fact be, near a certain city called Nagasaki, located on the island at the end of the western region, in which the Bishop used to serve before the persecution, almost all of whose inhabitants were Christians, because of the trade with all the ships coming to the general port of Japan.  But truly here was stationed the Judge from the Shogun, specially deputized against Christians and most of all priests, before whom the aforementioned Chinese merchants presented us, saying that they had been forced in the province of Papaga and the city of New Segovia, whence they had sailed, to transport us in their ship.

10.  Because he had already learned about us from other Japanese merchants from Manila who preceded us in that same year of 1622, that Judge took for spies both me and those who had been converted around me in Manila, [suspecting we] secretly had been sent by Manila.  Knowing, however, from the King of Oshu that I had been sent as a Legate with the consent of the Shogun himself to Spain and Rome, he decreed, along with his ministers and assistants with an initial counsel, that I with my religious associate and other servant ought to be sent into prison in the manner of other Religious (in addition to being a Legate, I was after all a Religious) until, the matter put before the Shogun himself, he should decide what was to be done.

11.  Immediately, therefore, we were sent into the prison at Nagasaki, then taken to the more northerly stone prison at Omura.  It happened however, that here, by the month of October in that year of 1622, under the same Judge who had served there for the preceding seven years in that same city and in other places around, that seventeen Religious (8 Dominican fathers, 1 Augustinian, and 4 Franciscans, and with those same 4 Jesuits), along with the one hundred Japanese employed for their help and hospitality, had accomplished a famous martyrdom[10].  And certain of these Religious, along with certain of the Japanese were cremated by fire, or to speak more truly, roasted by fire from a distance – the remains indeed being truncated at the head – with no other charge or cause except that they were priests of God, ministers of the Gospel, and teachers of divine laws.

            To me, also, when I was first captured, it seemed that I would enjoy that same title and blessed punishment, if only I hadn’t been recognized as Legate of that King.  In the prison, however, the guards were most intently attentive, and with great vigilance for a long time, and, standing guard all night, permitted no man to visit us, nor indeed to approach us at all.  Then the aforementioned Judge again traveled to the Imperial Curia, after whose departure two more Religious were captured in the outlying areas, one of them of the order of preaching friars, Brother Peter of Saint Catherine the Martyr, and the other truly of the Jesuits, Michael Caravallo, and indeed both were men of the highest virtue, most zealous ministers of God, were included with us in the prison at Omura.

            It is however a compact prison made of vast logs, of seven palms in length measure [less than two meters square], on all sides lying open like a beast’s pen, placed in a dark and fetid spot, because of which it was swarming with worms, serpents, and other unclean reptiles and poisonous animals.  We did manage to sustain ourselves, on cooked typha stems, which were given to us daily in a certain small measure.

12.  All the same, God blessed us in these and other unsubstantial discomforts with the incredible consolation of his unique mercy and goodness, and beyond what can be expressed with words: a full happiness.  Nor indeed did anything seem to be unpleasant or unfortunate; all things indeed abounded with sweetness for us, and exultation.  And although we might be but four priests[11], not so much joy was given to a whole army of priests as we had truly every day, ministering to the faithful, at great peril of [their] lives, those things needful and also other things requiring various skills.  And so very much at the divine table did we enjoy a consolation most singular up to that point, together with reporting a true and total relief [from discomfort], so that we reckoned our prison not as a lock-up but as much as a rather royal palace or certainly the most pleasant possible garden.

            We wanted nothing from God in his glory beyond to give up our lives either by sword or cross or certainly by fire, because indeed we were confident that one of these certainly would be.  For as we gathered from the letters of the Japanese Shogun, since (as the Batavian heretics had informed him) he had heard that Religious were wearing secular habit and were hidden among other merchants who came to Japan, he was greatly enraged.  He was determined to exile all extraneous Christian merchants from his kingdoms by means of a general edict, the execution of which they now said that the aforementioned Judge went down from the Curia, with a special order, indeed, for the killing of not only us, but also other Christians who refused to give up their faith.

13.  But also those very Batavians captured two Religious in secular habit coming in a certain ship of Japanese merchants who, along with the captain and other officers coming on that ship, were handed over to the fire.  Therefore we were sustained by this one hope and desire, awaiting that happiest and most pleasing day openly, when we will testify to the divinity of God and the truth of his holiest law through our very blood with divine help.

            Therefore why should I – in this blessed state, however unworthy, nevertheless strengthened by the unique mercy of God, the least of your children and humble creation – dispute what it is human to desire, or what is as great as that which I feel that I must in conscience [do]?   Very much do I intend to fulfill my obedience to your predecessor the late Paul the Fifth, who advised me upon leaving the Roman Curia that I should always render more certain by means of completed conversions whatever [part] – out of all those possessions of Japan – that I could.  And concerning my doings and theirs these words suffice.

14. Concerning, however, the state of the conversion of Christians, and as to the absolution of compliant sin, and as to the begging face to face with thee, Father, the first and foremost kind Shepherd, I ought now to say something concerning the remedy of assistance.

            It should be known therefore to your Holiness that the Catholic faith by the grace of God not only in the western part of the Empire of Japan, where it came in the beginning and where always the religious of the Society of Jesus have been, but truly also in the east, where the Holy Gospel was first preached by the Religious of my Holy Fathers the Lesser Franciscans.  They have always assisted in any way possible here, to make [the faith] spread abroad, indeed so that at last in whatever part of the provinces, cities, castles, and places [you care to look] they are nearly innumerable, in nearly all places and every place there are either Christians or news has been heard [there] concerning Christians.

            However, it is certainly true that, after a strong beginning, churches which had been erected in the eastern and western part [of Japan], were destroyed during the persecution of the year 1614, and indeed all the Religious banished by a general Imperial edict, very many of whom, however, scorning their very lives, remained hidden in various places against the edict of the Shogun.  They kept their faith entirely intact with labor, doctrine, and example, among the large number of faithful, who indeed also converted very many from the infidels.  Since, however, it was [the situation] that the number of the harvest was many but the workers were few, and the persecutions increased daily, [like] the rage of godless wolves, who indeed devoured many sheep, [at some times] increased the flock of God, [at other times] so many others truly became ill with lack of food, that is, the sacraments of the Shepherd.

            Concerning these four aforementioned priests – not a few having come secretly from Manila and Macao hidden among merchants – (one might say) “and what are these among so many?[12]” But certainly these four denominations, therefore, [even if faced] with all of these evils, could administer the sacraments and other spiritual helps to the faithful, for to these [such right] is conceded by the Holy Apostolic See.

15.  These [ministers] are hindered by the very great objection and reluctance of the ministers of some who, having a Bishop of their own order assisting their [own] Religious (as I have said above) in the city of Macao of China, whose Provincial stayed here so as to be Governor of the Bishop of Japan, Provisor and Vicar General, [and] by whose industry the kingdoms of Japan, the provinces and cities are so greatly taxed and divided between them, although indeed those just mentioned add up to barely twenty.  There are six kingdoms in Japan, over sixty provinces, truly more than 200 major cities, many of which are great and very populous, to none of which I say that [these Jesuit Religious] have ministered, nor do they even travel through them, nor certainly are they strong enough to explore them thoroughly. 

            Now [let us say that] of one or the other Orders[13] were to draw near to any of those [regions] – whether moved by zeal for charity or called as a minister to the faithful themselves, so that he might administer to them consolation and sacraments, and shall have confessed those who for a stretch of twenty or more years have not been confessed, nor have they seen any priest, confirming those liable to backsliding, leading back by means of faith those now lapsed, and also converting many of the unbelievers.  As soon as these things come to the ears of that [Jesuit] minister in charge of that province, close to the commission of his Provincial, behold [him] rushing thither from wherever he may happen to be, even in a very distant province, possibly to a place he knows nothing whatsoever about.  But, however hastily he may have come, he will overpower [any] minister carrying out the abovementioned things, opposing that minister, because any ministers there, even if [they] were in their own or their appointed Parish, would not be allowed to administer the sacraments [without the Jesuit Bishop’s permission], nor would [the Bishop] in any respect whatever consent for his own sheep to concern themselves with those things that any member of another Order said.

            What if again the minister at that place should object, saying, “Why, if these [sheep] are yours, have you allowed them to be abandoned for so many years and kept from so many opportunities?”

            “Because, in fact, such things may occur to those who are taking possession [of a place],” [the Jesuit Bishop] responds, “and whence or why do you vex me concerning this?  Or indeed what business do you have with me?  What are these things to you, which have no bearing concerning your business, just as it is certain that they are suitable for me?”  And meanwhile he calls together the Tridentine Council[14], with many standing around face to face he gathers at that place, where [it] is set forth from the Holy Synod under the decision of excommunication, so that no priest administer the sacraments in the parish of another without the consent of the Parish, but not only that, but truly it is important that the same [condemnation] be made publicly, translated into the Japanese idiom.[15]

            Let us say, however, that the other minister [In other words, himself: the (as yet unconsecrated) Bishop Luis Sotelo] states that this issue should not be thought of as concerning merely the lands of the infidels, or concerning new conversions, nor concerning neophyte Christians [alone], but [as it applied] in the first lands of the ancient Christians and around the ancient Parishes and the faithful. If [the Jesuit Bishop] were to denounce this very same transgressor in the Council, and if they were to take care to eject him from this same place, he truly forbids Christians to gain admittance in any respect whatever, [to his parish] or to be situated near him. 

            Now if, moved by devotion or piety anyone admits [such ministers] or whether suppose by any confraternities of the Rosaries [are recommended] any ropes or bindings, they would be vehemently snatched away, especially if, not being Christians, they had already rejected them.  In other places, truly, where the aforementioned faithful commonly stand firm, not only do they not admit other [i.e. Jesuit] Religious, but also they do not dare [even] to communicate with them (unless secretly and rather furtively).  This truly may be due to the fact that, wherever some [non-Jesuit minister] might be and for however long he might have been employed there, as long as a multitude of Christians exists there, immediately they send to that place a Jesuit Religious, who himself asserting the vicariate of his own Bishop, disturbs the Christians, and compels them to recognize that he is a superior, to whom they must maintain allegiance.

            [Here begins the most difficult piece of translation in this troubled section, which I submit was made so by the editor, Didacus Collado, who admits to changing nothing else “besides a certain section of #15 for the good reason that certain words were changed or deleted, but not the meaning…” – Ed.]

            Which situation occurring in a place so far distant as the eastern regions [of Japan] (where not one of them has ever preached, nor at any time has ever shown himself, but where the Franciscan Religious were first to preach the Gospel and always in this way showed themselves openly, once persecution arose) were the case only in these cities [where I am now imprisoned] and the Imperial senates [at] Surunga [Suruga], which belonged to the past Shogun, and in Gendo [Edo], the seat of the current Senate, admittedly more than three hundred leagues from Nagasaki (their common residence), [the Jesuit Bishop] – who similarly confiscated the Vicariate from their own Bishop [that is, Sotelo himself] – now caused [the Franciscans] to be exiled from those [distant] regions, [themselves, the Jesuits] preaching and greatly vexing the earlier ministers.

            In exactly this way the [Franciscan] Father Preachers entered the kingdom of Fiji in the Western region, where [at first] there were not any preaching [Jesuit] ministers but similarly [the Jesuits], seeing that there also a great harvest had grown, betook themselves there.  Similarly, when first [the Jesuits] discovered that I had come from the Apostolic See, and by the dictates of your predecessor had been designated Bishop and not yet consecrated, [the Jesuits] sent thither also a minister forthwith from their own men, into the abovementioned extremity of the eastern region of Oshu, where I, least of creatures and unworthy servant, by the grace and aid of God was the first priest, I who, having come thence, preached the Gospel, where also Religious of my order lived peacefully (having now been made Christians in a great multitude).  [These Jesuits], begging for a Vicariate there, for their own Bishop, disturbed our own Religious, and most of all troubled the Christians because [the Jesuit Bishop] took away the rope of Saint Francis, excluding, moreover, from the sacrament of communion those who refused to give it up.

            Though truly I may pass over other things, this one thing is absolutely certain, that the Jesuit Religious want only themselves to be kept as Masters among those Christians, want solely to be thought of as Patrons, and for this reason refuse to permit any other person whatsoever besides themselves to announce a Jubilee, or to distribute any blessed chaplets, whether images or medals, nor that there be any gathering but those approved by the [Bishop’s] Church and connected to their own ministers, nor can there be any other spiritual thing at all, encouraging the faithful to devotion and indeed bringing any augmentation to faith, because if other things are instituted and set forth by other men, they themselves instantly strongly resist it, impeding it with all their strength.

            When, however, they are not able to prevent these other things (whether by censures or by being themselves hindered) those men who allowed this [to happen] (so I have heard) are excluded from their [own] gatherings and from their societies, having towards all these things a peculiar sort of authority, as if all [members of their Society] are not only Preachers but also take the place of the Bishop of Japan. 

            And if others run back also to the aforesaid Vicar General or Governor, asking in this way that there be judgments made concerning their own brother Martyrs, even if they suffered martyrdom for the Christian Faith, by no means or way to they want to acknowledge or receive them [into the canon of saints] unless they have been baptized either by their own [Religious] or by those people baptized by them.  Concerning those they do believe to be Martyrs [under this restriction] they will make copious testimonies, and will augment these with ample stories.  But if something is promoted by others, if anything be made glorious [other than that connected with the Jesuit cause], this they themselves rush to annihilate or certainly to besmirch through various means and circumventions.

            Whenever the [other] Religious point out these doings, oppose these doings, or at least proclaim them to be useless, if the complaints be written, [the Jesuits] also suggest that [these writings] should be thought of as false, or certainly as attributed to passion.  However much these evils truly shall have happened because of those men, since they cannot deny them publicly, they might declare that they happened not for the reason of evil itself, but because of the indiscreet zeal of the Religious, and their imprudence, and absolutely from a defect in caution:  let it be known that this was the true cause. 

            Those who do not do these things themselves in the first place do not want them to be taken up by other Religious, and it is lawful that [even if they] cannot bear such a burden, nevertheless they may refuse the assistance of others[16].

            Those things which pertain to [the Jesuits], and which might be for their men, they greatly exaggerate, exalt and make known[17], whether in holiness, in learning or in authority, wanting not only to be thought of as of the first importance, but wanting to have no equals.  Moreover, these men boast conceitedly that they would restrain others from writing the very things which I have written so far concerning my sojourns in Japan, even if those experiences have been ascertained and made known publicly, and that with the greatest certainty, [trying to prevent outsiders like me from writing] things which may be written here to their Curias, [since they are] so Roman as to have Cardinals, Nobles, Judges, and Pupils of their own Religious as special protectors in their Palace [there].

16.  They have made it so that even the Bishop himself is subject to them. For is nothing to be judged as agreeable unless it be theirs and ordained by their people?  Nothing can be freely done (this is most certain) [by a Bishop] whose authority and name is subject to them!  Must all the things, which are pleasing to them – and for the vexing and oppression of others at the expense of their souls – be executed in [the Bishop’s] name and by his authority?  Indeed there is nothing excellent in the internal use of their flock and their own employment of play-acting! 

            If indeed the Bishop be established in the city of Macao, and if he is busy with the governance concerning that Church (whose proper Bishop was recalled to Spain by the industry of their people, nor there any hope of his return to his see), of what use to the Japanese flock is the Governor of Macao?  And hindrance has been made to others through their own people, so that [these others] cannot gather the scattered, nor can they feed the gathered who lack nourishment, nor can they lead back to the flock of Christ those who are away from it!  And can they [be allowed to] impede all those spiritual aids, which are most important?  What indeed shall I say (Holiest Father) concerning this scandal, this restlessness, and the disturbance of the faithful?  I am certainly not able to denounce it in words!

17.  For since there are tender plants seeing and hearing of all of this [wrangling] that is now and is to be among those who proclaim one God, one faith, one baptism, one flock and one Shepherd, and who preach to these same that the goal of divine law is charity with the love of God and those nearest Him, those [believers], seeing that these things have become otherwise, wither away in their devotion, falter in their faith, wane in charity, and yes indeed – which is worse still – many have ceased from belief.  The unbelievers however, seriously scandalized, make game of us, and laugh to scorn our law, because either we do not teach the truth or we certainly don’t hold it as truth, and because when we preach we do not pay attention.  So they say that no difference exists between their priests (which they themselves call Bonzes) and we who are similar to them because of our many contradictions, so that even our revered doctrine differs from their own not at all [in practice], however much it seems to differ in words.

            Others say that there are two Gods, one rich and powerful the other in truth poor and humble, who is oppressed by the rich one, and mocked.  Because of which things many who recognize that once the law of Christians was holy and just, they have nevertheless withdrawn from receiving the faith.  Which is extremely hurtful even at all times and extremely pernicious, at this time of persecution in particular is by far more poisonous.  However, a contradiction of this sort was always made by the abovementioned other Religious[18]from the beginning of their entry into Japan, and continued in various ways, concerning which [your] predecessor Paul V, since he was convinced of this through us and others mentioned above, he ordered those institutions [be put into place] which we brought back, [mentioned] above, especially truly that a [separate] Bishop be instituted out of other [non-Jesuit] Religious, by whose industry and energy the protected Religious would be freed from vexation [from the Jesuits]; and they would be given the power to exercise freely their own ministry and actions; which assuredly if [this plan of Pope Paul V] had been ordered to be carried out, there might have been a fairly quick remedy.

18.  But since the diligence related above was an impediment [to the Jesuits], it rendered up a remedy without any [power to] cure, and a peace without any peace was made: for, incredibly, to the prior contradictions a new one was added.  For truly after our return to Spain (as was evident from the consecration of their own Bishop and my non-consecration) the abovementioned ministers who are now in Japan made the previously-mentioned division of Provinces, which they had not made before, whence both the contradiction and opposition of the Religious was much harsher and sharper than previously, with the loss of by far the majority of souls, with a scandal of Christians, to the shame of our holiest faith and of the faithful. 

            I, however, your unworthy and useless son, and even though I have not been consecrated [as Bishop], being versed, however, in the Japanese idiom, and having the protection of the King of Oshu, desirous of this harvest of God however it might be accomplished, and of completing the commission mandated to me by the Apostolic See[19], out of which thence I set out to return to Japan, and (however much I might have been impeded through various causes equally, and detained) at length with the help of God I did arrive in Japan, but by the same order thus I arrived in the prison where I was established by means of these and other things[20]– which were delivered to me by other Religious through letters – I was not able to resist or oppose, I will merely preserve this great mercy of God, and without any of my merits meditate upon this most splendid gift and huge benefit.

            Plainly and forever I rejoice and congratulate my most lowly self for the divine Providence of all living things around me, which chose that [I should come] into such a fortunate and indeed an outstanding destiny, in that as I have received life from my Creator, I shall return it to him[21]; for which preparing myself time and again, turning this over and over in my innermost conscience, I have come upon sluggishness and negligence, which harshly condemns me – [who am] almost unbelieving and seditious – I myself being the most troublesome accuser, if I do not relinquish the prejudices which are common in this Empire, obvious and well-known to you our Lord Vicar of Jesus Christ and Vice-God on earth, and unless I make written note, seeing that, once you have been made certain about these things, you can plan concerning an appropriate remedy.

            Roused, therefore, by this stimulus, I am compelled to write these things, for no other reason than for the satisfaction of my obligation and my conscience, the greater glory of God, the promulgation of the holiest law of God, and a desire for the salvation of souls.

19.  I have not yet been permitted to see the sheep who were committed to me by your predecessor[22], but however – as long as I was able – they were visited and up to now also administrated by Religious of my order, greatly multiplied, whom to you as legitimate Father, first and legitimate Shepherd of the Sheep I offer again and commend, and I humbly beg that you provide to them whatever you can as a Shepherd.

            My other colleague, the Legate Philip Hasekura, after he arrived at [the palace of] his aforementioned King, by him was greatly honored, and sent into his own estate, so that he returned home, tired by such a long journey, where he made his wife, sons and domestics with many other Vassals all Christians[23], and persuaded other nobles related to him by blood and neighborhood that they should receive the faith; which assuredly they did.

            While, therefore, he was busy with these and those pious activities, a year passed after his return with great edification and example, with great preparation by his sons for quick inheritance, that there be propagation of the faith in the protection of Religious commanded in the Kingdom, [after which time] he died piously.  For whose departure the King and all the nobles mourned greatly, especially however the Christians and Religious, who knew very well the virtue of this man and the zeal of his faith.  From those Religious, who ministered to him the sacraments, and who had been present at his death, indeed from these I learned all this, through letters.[24]

20.  The Shogun, however, of Japan, now truly waxed hot against Christians, and especially against the ministers of God, as against the aforementioned Edict that all Christian merchants should leave Japan, since moreover he knew that other priests from Batavia had been hidden even in his Imperial Curia at Gendo [Edo] and many there were that had become Christians even among the many nobility.  Even these he very diligently began to gather up.  Therefore there were captured two Religious, one Franciscan, Father Francis Galves, a Spaniard, and the other in truth a Jesuit, Jerome di Angeli, Italian, with fifty-six other Christians, of whom one, Don John Faramundo, was extremely noble and a close blood-relative of the Shogun himself, to whom [it came to pass that] at once, on orders of the Shogun, because he was a Christian, all the fingers of his hands and toes of his feet were cruelly cut off, and also a cross burnt into his forehead with a red-hot iron; similarly also the tendons at the backs of his knees were cut, and thus he was dismissed so that truly his punishment was both an example and a terror to the other nobles.

            Now for a second time he was captured with the aforementioned Religious, persevering in constant faith to the end, scorning both his wealth and high station, his honors and his opportunities, and just like the Religious, and himself with the other Christians was roasted and consumed by the cruel fire face to face with an almost innumerable crowd.  Thence indeed a young nobleman, moved by the Holy Spirit, proclaimed himself to be a Christian, threw himself into the fire – into the middle of the fire – to universal wonder.  Then other Christians, caught while collecting the holy ashes, coals and relics, perished in the selfsame martyrdom of fire, they with their wives and also other Christians.  All nearly 100 of whom left their testimony of faith cheerfully and joyfully in the month of December of the preceding year of 1623 [The Great Martyrdom in Edo].

21.  Much indeed was understood by us too late[25], however the first have faced the battle and [now] rule blessedly with Christ.  They shall be the first of the novices and the novices of the first.  Even so, we have faith, enduring in preparation.  Nevertheless, I confess, Holiest Father, that many in Japan are weak in body and mind, and [there are many] who, out of fear of earthly persecutions, lose the Kingdom of heaven, which lies open to the brave.  Those who relinquish their faith in their hearts are notwithstanding extremely rare; hitherto indeed those who do yield to persecutions, as often they [turn out to be] those who lacked the food of doctrine and the fruit of the sacrament.  For those who are strengthened by these things, and are comforted by a priest as an example, also easily despise earthly things; they hand over life cheerfully and they also sustain whatever cruel torments there may also be on behalf of Christ the Lord, and with his faith.  The soil, therefore, which preserves in it thus the sown seed and in the end multiplies it a hundredfold[26], is by all means fitting to be cared for and cultivated.

            For who should despise the Japanese people, who now decorate the kingdom of heaven with lovely pearls and precious gems?  Therefore send instantly for faithful workers, I beg of you on my knees, and I pray you and thus [I beg] that you so send and place [them] that they not be fettered alternately by suffering and labor, that is, [send them] two by two[27], just as the Lord sent the disciples from before his face, that is as equals and alike, peaceful in all situations.

22.[28]  For inequality among them who are busy in the same work generates quarrels, of the sort that arose between the shepherds Abraham and Lot, for the first began to be thought [to be] better, and as such irritated [the] others.  It is necessary to make equal all Religious working in the Japanese field:  otherwise quarrels will not cease.  Or make the Bishop unimportant, but all be used equally and with privileges conceded to them by the Holy Apostolic See.  They will bear fruit peacefully and without Contradiction in the work of the conversion of the infidels.  Or certainly from each one, one Bishop could be assigned.  Indeed is not now the harvest that is to be gathered too great, and spread [too far] throughout the whole of the Japanese Empire and in any case maybe too large for all of it to be sufficiently administered by a single Shepherd, the alumnus of one religious group in Japan, not being present or being useful in his deeds and authority?  Very surely, they bring these things about through him [the devil], whose Religion is to irritate, impede and supplant others.

            Now, if it comes to pass that a Bishop be established by every single Religious organization, hindering one after another, indeed, any honor but their own, by better Favor alternately or being envious of better Gifts, [at least you should] peacefully and kindly receive, deal with, and – because of their honorable correspondence – host one and all of those other Religious.  Indeed, as to the holy reputation of those Religious and ministers, most of all as they teach of that very doctrine, their authority seems [as great] among Christians as it is among unbelievers, being in itself most suitable for the communication and transference of more serious matters. 

            But before all else it is necessary that provision be made for this flock as much concerning shepherds as vigilant watchdogs, who – giving assistance to these same sheep for their own sake, fruitfully and faithfully – would provide for an abundant spiritual bringing forth of young, commiserating with their labors, protecting them in conflict with wolves, not hesitating to give their own lives indeed for theirs, if necessary, teaching the Japanese themselves so that they might be just as pleasing [to God], providing by example, and by establishing [what is needed] for [accomplishing] the above deeds and by informing the people, not only about religion, but about receiving distributions of Holy Orders.

            For even if the land is rich and the harvest is ready for planting, certainly [the soil] will either remain untilled, or it will give small fruit with too few workers or small resources, All the more so, even with things being so sterile, as they now are, if the seed of Japan and the sowers are multiplied, the crops will be gathered into the extremely copious storehouse of the Lord, for the blood of the many saints, their constancy and their fortitude is spread everywhere to such an extent that in these times of contempt, in which they are suffering tortures, they illuminate the spirits and minds of many, mostly because all of them can hardly bear the law of the Shogun against Christians, thinking it both harsh and unjust.  To a great extent it is on account of their respect for the Shogun, that [the Japanese authorities] persecute the Christians.

            And as for instance in the beginnings of the Church the spirit of the Lord comforted the faithful to undergo Martyrdom and to comprehend the way of perfection, thus even so with these beginnings in Japan we see that these Christians are disposed to the same acts in such great and glorious Martyrs, and in some others, who having undertaken the status of Religious and the firm road of perfection, persevere all the way to that same priesthood, and the preaching of the holy word, the instruction of the people of Christ, and the administration of the sacraments.  [These are those] whom, sufficiently constant in virtue, faithful in example, rich in work and in fruit, we put to the test. 

            How will it therefore be possible to provide for such an immense populace sufficient numbers of ministers from among European Religious?  And for this reason are those [Jesuits] able to run about hither and yon?  At this time of greatest persecution? Because immediately they will be captured, recognized by their attendant [translators], who assists them with the necessities of the souls? Particularly since their faces are both extremely well known and distinct, and also the Christians themselves – lest they run about – see to it that they tuck them away, keep them and conceal them [so they can’t do their work]. 

            Indeed, Japanese priests can move about freely, wherever they wish and, assisting with the needs of their neighbors, securely serve amid those and, up until now unrecognized their persecutors, they exercise their ministry in the prisons and detention areas, comforting the weak, consoling the strong, effectively gathering the unbelievers from their various sects and with their errors confuted easily and fruitfully, prompter in speech, more practiced in modes of arguing and convincing, assembling with their fellow countrymen mutually, passing down from their instructors those things which they teach, recognized with praise among their own [people] for their energy.

            Whatever they themselves do, however difficult these things may be, others, indeed of their own people, begin avidly to imitate, following after them with fear, with love, and with admiration, and are greater and more excellent in their reputation as men as lions are above other beasts.  For just as European priests are entirely necessary to the teaching, doctrine and basis of their Christianity, thus also I believe that Japanese priests and ministers, at such a time of persecution, must also be thought to be necessary for restraining the raging of Tyrants, even in tranquil peace for the common and general administration (which grows to the same extent as ministers are multiplied).  When, however, there are not Bishops who see and experience these things first hand, to recognize the need of souls [and to] attend the disposition of the harvest, certainly neither can priests be instructed nor provision be made for the necessaries of the vine of the Lord.

            Assuredly the Apostles of holy God [sent] to all the lands of the earth from Christ the Lord were Fathers, Pontiffs and Doctors: the twelve disciples of the Lamb were also the foundation of that new city, descending from heaven, upon whom was erected the roof of the Ecclesiastical edifice, whose head is constituted as Saint Peter and his successors; Bishops, Priests and Teachers are truly the bones and sinews of the Mystical body of Christ our Lord.  How therefore, in this new world, are sons to be born and nourished without fathers?  Or by what plan can this New Jerusalem be built or its roof erected without foundations?  Or by what art may a structure be conformable to this mystical body without bones or sinews?  Consider, holiest Father, I beg you as a suppliant, and make a second exemplar, which was shown to you on the mountaintop.

            Truly our vine now flourishes with the most vigorous Martyrs and also the greatest possible number of confessors, who suffer the rape of good people, the amputation of members, and other abuses for the faith, those who up until now have been allowed by the tyrant to remain living.  However much he drags others away from the faith, these [faithful] ones [are yet] living now in such abjection, opprobrium, and misery that those who used to be noble and great are [now] considered to be as lepers.  For the time has certainly come for thinking over those terribly unhelpful questions and dissentions:  our stupidities have tainted our capacity, virtue, constancy and fidelity!

            Assuredly, since the Japanese race grows stronger in character and incessantly seeks after salvation, divine law also, and Evangelical preaching by means of natural reason (which the Japanese receive very well) are extremely appropriate.  This same [law] has been preached in Japan for seventy and more years, and commonly preached by literate men – especially noblemen – as holy and just, held to be by far more reasonable than their own sects and also doctrines, and also superior.  It remarkable how much we grow and progress!  However hidden from us the reason for this situation may be, it is however not impossible to imagine saying that from that situation perhaps another arises, that because this mystical body lacks bones and sinews – without the things which preaching grows and doctrine increases – it is not thus abundantly ministered to nor does it efficaciously administer.  For Religious without a Bishop are bones without sinew: for the former work only out of love, while the latter out of both love and obligation:  Religious rush back and forth, but at least they can raise a hand in offering; Bishops, even if unwilling, neither draw back their hand from the plow, nor can they look behind them, except for the reason of [seeing to it that] the flock return in front of the plow.  They ought to insist most of all that the former [Religious] be nurses and that the latter [Bishops] be true Parents.

            Religious devote themselves first and foremost to the institution of rules and the observation of religious practices; Bishops truly establish the basis of their action, of their care and of their intention in how their flock must be cared for, fed, increased and refreshed.  Those former [Religious] are indeed very fruitful trees, where the birds of heaven flock and linger, outstanding examples, rich in fruit; these latter [Bishops] are truly towering mountains, by the richness of whose multitude of trees a multitude is gathered, and retained by beauty; rivers of science and learning burst forth, fountains of doctrine and of the most bounteous waters of virtuous education and conversation, and they flow out to the valleys below.  With more splendor, metals sparkle out also from the high place, and extremely numerous gems of virtue, and a light, placed upon a lampstand, illumines all who are in the house of God, on these mountains forsooth the rays of divine splendor shine first and most efficaciously, so that they are aware of what things should be done, and the influence of divine help is communicated for those things which must be done more copiously.

            And just as they distinguish themselves from others more eminently in the magnitude of their spiritual powers and the loftiness of their dignity, so also the more eminent of them are in a certain way ruled and comforted by God, who gave to them such power for building.  They are mountains, I say, on which God is well pleased to make his abode, so that thus his mystical body might rise forth and the heavenly city be provided with concerning all that is needed, more abundantly and more richly.  And since there [tends to be] a more frequent recourse to those who have more confidence, subjugation and obedience are prompter [when there is a Bishop], as well.  For [Bishops] are the successors of the apostles, to whom God said, “Behold, I will be with you even unto the end of the age.”[29]  Those by whose ministry the planted faith increases, [the faith itself] makes greater, and [makes them] yield rich fruit everywhere.  Without those [Religious or Bishops], however, the apostolic influence being deficient, it is not amazing if the crops of Japan are late and small and infertile, even though they have been cultivated for so many years.

            But what if someone of the ministers of God were to be scandalous and apostate? Or if other bad perverse priests arose out of that multitude?  What then?  Thus it was from the beginning: because an unfriendly man sowed tares, together with which God ordered that the wheat grow.  And the apostle Paul, predicting that from among those very ministers of God perverse men will by chance arise, said that there would be among those Elect a test of faith.  Nor did Judas nullify the Apostolate, nor did many heretical Prelates and magnates stain the royal priesthood, or hinder it, nor even the most possible number of scandalous Religious, past and future, shackle the holy state of Religion, nor equally are coming goods to be impeded by future evils.  Nay rather we are taught to overwhelm evil in good.

            Christ the Lord foresaw very exactly that many would use the holy sacraments evilly, and that the greatest sacrileges and horrendous transgressions would be perpetrated.  However, he instituted these things and – as Holy Augustine said – God chose to make good from evil, which evil was not permitted to nullify[30].  If the work of God, and Evangelical teaching must made through human beings, and if those men are conceived in sin, what wonder, if in the most outstanding work of a busy man gold is discovered to be dirt?  Eternal truth speaks:  there should be a scandal, because the word of God should be disseminated also through human beings, but at the time of harvest the Lord – the tares having been burnt – puts the wheat, multiplied among them, into his storehouse. 

            And what if even among those Bishops questions and new quarrels arise?  Certainly, lest they arise from future institutions, a disposition from the Apostolic era provided for needed order by means of taxing the dioceses and by marking out what its arrangement should be.  Now truly [the Bishops] always [will] want to have questions entreated, asking both what things impede to such a great extent the work of God, without which [question] it seems impossible to that this difficulty be resolved, and also who is preventing Bishops from being instituted. 

            Just as, however, the entrance of Jesuit [Religious] impedes the Religion of others into Japan, most of all they say that it is necessary to exclude those not of their order or risk flying in the face of your predecessor Lord Gregory XIII[31] of glorious memory, for if by chance diverse Religious were to enter Japan there would be the greatest impediments to the promulgation of faith:  for since there are in Japan many and various differentiations of priests, if some one shall have found himself among Christians who were despising other ministers of God, he would not hear our doctrine in any way at all, or certainly would not judge theirs and ours to be the same, by those very Religious, among themselves so concerning doctrine as concerning other things (for which they judge them to be similar to their own Bonzes or priests) the unbelievers and new Christians would be more likely to be extremely scandalized than to be edified. 

            But, however, after – God willing – other denominations have entered Japan, the entire opposite might well be experienced in itself and in truth: for since the Japanese are possessed of strong intelligence, and what they see to be new, they study diligently, seeing the various Religious of various denominations, of whom others shall have sailed from the West, even if of diverse nations, distinct traditions, different habits, and otherwise instituted:  some, indeed, having possessions, some also carrying out trade; others entirely poor and mendicant, like the Minors; indeed some well-groomed, others shaggy and wearing patched clothing, and walking with bare feet, whom they discern even so to observe entirely the same law, and to preach and confess an invariable doctrine, through these things they recognize that this is the true and most certain way of salvation, and of eternal salvation. 

            And as many more admit such a thing and as all worship in common, and greater fervor and devotion is found now in the faithful through the living example and upright life of Religious, they are moved all the more strongly to penitence, mortification and imitation of Christ (for the Augustinians and we are shoeless, as are indeed the Dominicans from the Philippine reform).

            For if they preach Christ humble and poor, and despise earthly teaching, they also seem to imitate him and to do those things of which they persuade others and preach to them.  Which indeed is recognized also in that very effect, that, before the entrance of Religious [other than Jesuits] into Japan, when persecutions were inflicted by the tyrants, none of the Jesuit Religious, however, were found to be killed, and truly of others there were hardly any martyrs.  Now, almost entire provinces are reduced by their own princes, who had previously relinquished their simplified, academic [Jesuit-style] faith very easily.  This indeed is the situation after the entrance of the [non-Jesuit] Religious, now that our first Commissar with soldiers of the Cross have undergone martyrdom, and many other illustrious martyrs suffered for the faith:  and these indeed were not so much Religious, but also from as great as possible a number of Christians of all ages and sexes, tolerating great torture, in which the Princes and persecutors tried unusual cruelties, eliciting divine responses, and admirable constancy. 

            Even though their persecutors treated them with greater anger and cruelty, leaving them [like captive birds] cut with snares, mocked yet alive, yet the faithful, all the braver for that, cared nothing for such treatment.

            This, however, was because there had been an extremely effective proclamation [by the Faithful] to the princes themselves and all the unbelievers, in which undoubtedly the sufferings of the Religious and the lives of the blameless were put on display with untiring care, with intrepid and united spirits for teaching, and for persuading concerning the divine law, so that those who were considering that same law of ours declared it true and good, while they despised their own sects, indeed, and their priests, and scorned them, seeing that as many differences of the sects there were, there were as many varieties of priests. 

            Also, Religious of the three abovementioned orders [Dominicans, Augustinians, and Franciscans] have among themselves the greatest union and friendship to this point, helping each other in temporal matters and communicating in the necessaries:  especially so in matters concerning evangelism, seeing as all of them prepare their Religious and priests for the same [ministry], just as they are preaching the same doctrine.  In teaching they feel the same way, and when considering a thing observe it in a common fashion, both having received and approved doctrine with no inward discrepancy.  But if there is any division and alteration, it is not among these mutually but with the Jesuits.  For these men follow quite a few doctrines in Japan which are followed nowhere else and which up to now are more than dubious as having the same scholastic rigor [as those followed by non-Jesuit Religious].

            For example, they do not advise Catechumens concerning that – if they have previously practiced usury – they must make restitution, nor concerning what [else] must be arranged before Baptism, but [instead] refer them to confession afterwards, and they affirm the same [sort of thing] concerning bad habits and the unjust possession of slaves.  Before the Catechumens even know the rudiments of faith, they commonly baptize them, but only with water, not with holy oil. Except in a case of necessity, they concede a common license, not [only] to priests, but indeed to all those – even lay people – whom they persuade that they should be able to perform baptism, [but] who are manifestly [too] inwardly ignorant to carry out [said] baptism nor can they induce supernatural acts of divine faith and contrition. 

            Then again, even among those who are suitable, they allow them to accept [only] 30 or 20 out of every 100, who have given a pledge as to their [good] habits and duty.  Previously they did not used to manage [even] to have deacons, and certainly those they did have were not ordained to preach the Gospel publicly to the congregation, in the pulpit and in the solemn Mass. 

            Indeed, concerning the gathering together of great numbers of Christians with unbelievers in all sorts of behaviors and customs we differ greatly.  Christians who are strong in attachment venerate, love, and esteem these [Dominicans, Augustinians, and Franciscans] more than others [Jesuits], there being objection to those, and repugnance, not indeed for those [other Religious] mutually, but for those [Jesuits] who – desiring to be the only ones in Japan – have said in addition that there will be disagreements with the Pope and differences in Japan, if any other Religious are to enter here.  So similarly, [Japanese believers are disturbed] because of questions arising later concerning the Bishops themselves, in [the Jesuits] refusing their institution (otherwise necessary for such a great harvest), nor wanting those who have now appeared to preside, and impeding the remedy without a care for what the future might bring.  If therefore concerning this scandal questions should arise in future among Religious (which certainly up to now they have not), they will be named as an impediment both of faith and of the preaching of the Gospel, and thus to be feared greatly in future, as because of this, the entry of [any] Religious into Japan will be impeded. 

            Now, however, is not indeed the time [to discuss] questions which might arise in the future, but [to answer] those that have arisen at the present moment, concerning which it is not a future scandal that is to be feared but rather a present one (and one which is indeed great, even among Christians, the origin of which we notice among the unbelievers, and an impediment to preaching and faith not at some time in the future but existing now, in reality, with huge detriment to souls, and a mockery to the faith itself).  Is this not indeed a real and more-than-sufficient cause both to revisit and to reclaim our obligations to you Holiest Father, as well as to demand a remedy that has a basis in truth and much more so in necessity, present things counting for more than future ones?

            I beg humbly that the future not be damned through the institution of the Bishopric, but that now you remove the present evils which have arisen from the abovementioned questions, and that you give some attention concerning a suitable remedy, not indeed one impeding the entry of workers for the labor of the harvest, but rather one assigning the way and shape [that might occur].  If you intend to provide more generously as to many and good workers for the harvest, let it be in the same way by which the entry of the Religious – concerning which there was some fear previously – has best worked. For we now understand from past experience, that the more this institution promotes peace among [its] ministers and the augmentation of that peace, so much the greater is their authority, eminence, and dignity, their actions more effective, and their deeds more celebrated.  For they are the bones of the Church, lying under all the overlying sinews and – more importantly – rising above those things which it is indeed necessary that their fixed purpose includes. 

            What indeed [should be said] concerning the returns and suitable sustaining of the Bishops?  We know, certainly, that Christ the Lord chose the poor first of all [making the logical argument that the Franciscans, as embracers of poverty, should have precedence in Japan], and that he handed over to others things that must be taken care of, those things consecrated by the faithful and deposited at their very feet; so that by sermon and the word of God they might more quickly pursue nothing less that the handing over of spiritual power to their assistants and successors. 

            In the same way, the ancient Fathers received nothing less than the duty and spiritual burden of the Church, being themselves indeed lovers of poverty and austerity of life, integrity of morals, and seriousness of Doctrine, who faithfully administered and established riches and honor, namely the flock assigned to them, thus increasing the Church of God, as illustrated in their deeds and enriched by their writings, as for example Irenaeus, Polycarp, John Damascene, Basil, Gregory of Nazianzus, as well as Gregory the Wonderworker, Cyril and many others who especially glorified poverty.  And as the holy Martyrs built the right-hand column of the ecclesiastical structure, so also the famous Pontiffs raised up the left.

            Supported, therefore by these beginnings and foundations, the House of God was thus firmly built, against which the gates of hell shall not prevail.  Just so this new house of God should be, which we want to build in Japan, as bedecked with famous martyrs as it is ornamented with apostolic bishops, and whose name shall resound in all the most civilized nations, the beginnings of whose own early churches are comparable.

            For now do the people of Japan rage, and the populace plots vain things against the Lord[32], and against his anointed, who are hidden away in the mountains, and caves, and in hollows in the ground, and certainly in the most secret receptacles made by ingenuity, in the homes of the faithful.  Assuredly they do not want for preparation, nor do their past histories lack anything to their credit, who are accustomed to and are sustained by the bread of tears, and nearly always by tasteless food and scanty nourishment.  While this situation persists and it is yet winter, the Religious Bishops of Japan are sustained – just like other Christians – by their denomination and by [local] Christians, and indeed cheerfully, so that they might be freed from such great vexations and be strong enough freely to carry out the work of God.

            When truly our sister[33] – who is still little, and has not breasts – shall indeed swell with growing teats, and with milk, then Kings will know the truth, hence those who rule the earth will become learned not only concerning faith, but also concerning Ecclesiastical dignity.  To this end, however, the same means must be applied to Japan which were applied in the primitive church, without which undoubtedly it cannot attain to this stated goal, with its princes always under attack and kept from happiness, without fruit so richly magnified. 

            The means I ask for the comforting and strengthening of this body, are for the joining together of the bones, that is to institute Bishops and such shepherds so that they can themselves be helpful to the body, and to that same greatly act as assistants in hard times.  There ought to be suffragans [assistant bishops] from Macao and Manila, especially since there has not been a Metropolitan [Archbishop] here [in Japan], then because they are nearer to, and must pass through that western slaughter [Nagasaki, as then-center of persecution] while they hasten to [the rest of] Japan, they communicate each and every year and make themselves known in turn. But both because some Japanese city is distant from the Goan church and there is no communication and knowledge of Religious among those [distant] people (other than only the Jesuits), who coming through that slaughter on their east [of Macao, but west of Sendai] know [only] her and communicate [only] with her; and also since they are Portuguese, they will be able to set up impediments against Spaniards.  But [even] if Spaniards are again established near those who are in the West, and [even] if the Portuguese who live in the West are reduced in number, they will accomplish absolutely nothing.[34]

            But who is this [fool] who rolls out sentences with ignorant speeches?  I fear that this can be said of me.  I am nothing more than the humblest of slaves, who by necessity presents himself trembling face to face with the legitimate master of the vine, [I am] his least creation, who asks face to face from his creator help from his difficulties. [I am] even a little pupil who recites face to face before his true teacher, correcting what has flown from his memory. [I am] surely the least of his children, who is prostrating himself before his most pious father, that he be protected from those evils inflicted, and freed to run back to him, and very confidently withal, not only because he is Lord, Creator, Master, and Father, but also because I am not mindful of myself, but of the vine of my Lord. I fight not for myself, but for this Church, and indeed against those who are powerful.  I, however, am very weak, and imprisoned for Christ nevertheless, and desiring nothing from humankind but only to defend truth and justice.[35]

            Nothing in the above words gives me remorse, for I write nothing that is not public and obvious; and these things indeed that I have set forth at nearly the last hour of my life, as I am (as I said) compelled from within [to write].  You truly, holiest Father, have wisdom just like an Angel of God.  Hearing all this, pass judgment concerning these things, because you are in the highest seat, where we may be held to return likewise:  and I entreat prayerfully and humbly that more quickly you may arrange, [like a scroll] rolled out at your feet, those things that seem timely [to do now].

            Indeed they say that the King of Oshu knows that I am incarcerated, and wants to treat with the Shogun for my freedom.  If this were indeed the situation, it would not be a freedom but a new captivity and a laborious pilgrimage prepared for me:  this, however, is not certain.  More surely do I think to be handed over with my comrades to Jesus Christ.  This alone we expect instantly, nevertheless.  Whatever the will of heaven will be, so be it, and even also [let it be done] on this trackless and desert earth!  What should be done immediately your Holiness knows, whose blessing I humbly pray [and] whom may God protect unharmed for many years.

            From this prison of Omura in Japan, 20 January, 1624[36].

            --This agrees in all things with his original, which I have with me, besides a certain section of number fifteen for the good reason that certain words were changed or deleted, but not the meaning[37].  In any case very little was added, which thus I affirm to be in the words of the priest.  Thus signed: Father Didacus Collado of the order of preachers.

-- End --

 

[1] Paul V, Pope when Sotelo visited Rome as a Legate in 1615, died 28 January, 1621.  If all these letters were written from prison in Nagasaki in 1624, while Sotelo awaited execution, the current Pope would have been Urban VIII (Aug. 1623-July 1644), yet later on in his writing he seems to indicate he believes Gregory XV (Feb. 1621-July 1623) still to be in charge, not a surprising error, considering the speed of information travel then.

[2] The various parts of Rome through which they travelled on their glorious procession.  See Glossary for the regions of Rome.

[3] Quos Deus elegit, idoneos ministros facit -- This appears to be drawn from an imperfect recollection of 2 Corinthians 3:5 – “Not that we are competent of ourselves to claim anything as coming from us; our competence is from God” (NRSV), or in the Vulgate familiar to Sotelo:  ministri eius cui credidistis et unicuique sicut Dominus dedit.  It is also possible that it comes from Catholic liturgy.

[4] Et expensis et nomine – sounds like a formula for support, and I have taken it as such.

[5] In trying at the same time to be fair and truthful and yet to dress his anger in courteous garb, Sotelo expresses himself in nearly unintelligible Latin.

[6] A look at the dates before and after this terrible intervention will show that at least a year was lost in Madrid, wrangling with the King and the Spanish Curia.

[7] This sinister accident – if it was an accident – means that they had to go to the Philippines instead of making a direct, discreet and secret return to Sendai.

[8] The overall impression from this complex sentence is that the close links between the cities make it difficult for anyone to escape their scrutiny, and that they are careful to keep peace between the two cities.

[9] This lays to rest the rumor that Sotelo took these letters with him to his death.

[10] This was on September 10, 1622, and accounted for most of the 132 martyrdoms of that year, the highest number to date, and including 13 Europeans. (Boxer, 1967)

[11] Sotelo, Dominican Father Peter, Jesuit Father Michael, and Franciscan Father Luis Sasada.

[12] Quoting the Apostle Andrew, from John 6:9, the feeding of the five thousand.

[13] The three chief preaching Religious Orders in this region of the world mentioned by Sotelo were Dominicans, Augustinians, and Franciscans. Jesuits were in a different organizational category.

[14] The Council of Trent was held in Trento, Italy, on and off, from 1546-1563, and standardized many religious practices and clarified doctrinal issues within the Catholic church in response to criticism from the Protestant movement.  This is a very bitter passage indeed, and borders on the heretical.

[15] These words, printed in italics in the Latin text, must have been underlined by Sotelo himself.  It must be that the Jesuits published decrees against their fellow orders in the local language: a shocking breach of ecclesiastical peace.

[16] The last part of this tangled sentence may suggest that even if the “harvest” seems “too great” for the Franciscans, the Jesuits ought not to rush to relieve them of it.

[17] Is it a coincidence that Pope Gregory XV had just initiated the Congregation for the Propagation of the Faith, where we derive the modern term propaganda? 

[18] That is to say, Jesuits, apparently too bitter a word for him to mention.

[19] That is, being appointed the Bishop of Eastern Japan.

[20] He reminds us that if he had not been a special Envoy he would have been executed as a mere spy, and would not have had all this to reflect upon.

[21] He has been given clear foreknowledge of his death, and thus has time to prepare himself and make a full confession of all the things troubling him.

[22] Here is the clearest evidence that he thinks he is addressing Gregory XV (reigned Feb. 1621-July 1623), rather than Urban VIII (Aug. 1623-July 1644).

[23] Though much disputed, this all seems proven by later events to have been the case.  Hasekura’s sons and servants were persecuted for their faith by Daté’s son.

[24] This would seem to put the lie to rumors of Hasekura’s apostasy.

[25] An interesting and evocative statement!

[26] The Parable of the Sower, Matthew 13: 1-23.

[27] Franciscan and Jesuit, together, it seems.

[28] This is the last numbered chapter in Sotelo’s letters.  The rest forms a long last testament in the form of a sermon or diatribe.

[29] Matthew 28:20b (NRSV):  “…remember I am with you always, to the end of the age.”

[30] John 1:5 “…the darkness comprehendeth it not.”

[31] Pope Gregory XIII reigned from May of 1572 to April of 1585, and was a great supporter of the Jesuits, meeting with the members of the Jesuit-led Tensho Expedition, three of whose four young Japanese ambassadors became Jesuit priests.

[32] Paraphrased from the first verses of Psalm 2:  “Why do the heathen rage, and the people imagine a vain thing…against the Lord and against his anointed?” (KJV Version)

[33] The Church of Japan, as the Bride of Christ, is imagined as feminine.

[34] Again, in the west of Japan.

[35] I put his final apologia into italics.  “I am” replaces “or” in the long series of clauses.

[36] Boxer, in his Appendix VI, preserves the letter describing the deaths of Sotelo and his companions, on August 25, 1624, seven months after the writing of this letter.

[37] I suspect that this was the section, as noted above, which I found so difficult to translate.  The substituted Latin was not up to Sotelo’s usual standards.