Diogo de Mesquita, S. J.

and the Jesuit Mission Press

Author(s): Diego Pacheco
Source: Monumenta Nipponica, Vol. 26, No. 3/4 (1971), pp. 431-443
Published by: Sophia University
Stable URL: http://www.jstor.org/stable/2383655
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Monumenta Nipponica

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 Diogo de Mesquita, S. J.
and the Jesuit Mission Press

by DIEGO PACHECO

T . NHE work of the printing press belonging to the Jesuit mission at

sixteenth and the beginning of the seventeenth centuries has long att
attention of scholars. Published studies began in i888 with the basic monograph
of Satow,1 and continued till the appearance of the standard work by Laures, Kirishitan
Bunko, now in its third edition.2 Articles in Monumenta Nipponica have also added to
knowledge of different aspects of this subject.3 Contributions in Japanese have been
more abundant, and we may cite, among others, various articles published in Tenri
University's Biblia, the scholarly work of Professor Doi, and finally the brief but com-
prehensive treatise of Professor Kataoka.4 But much material still remains unedited, and
most of the actual texts of the works printed by the mission press have yet to be studied
in depth.
In this article I would like to draw attention to the man who was instrumental in bring-
ing the press to Japan, Father Diogo de Mesquita, S.J., and then mention a few facts
pertinent to the press itself, facts which have come to light from Mesquita's corres-
pondence. For it is somewhat strange that in the works mentioned above few references
are made to this missionary, despite the fact that he was the one person connected with
the press from its acquisition in IS86 to its suppression in I6I4.
Diogo de Mesquita (I553-I6I4) was a Portuguese from Meiaofrio in the diocese of
Lamego. He entered the Society ofJesus in I574; three years later he arrived in Japan as
a scholastic, or seminarian. He first appears in the history oftheJapanese mission in I582
when he travelled as tutor and mentor of the four young ambassadors who visited Europe

THE AUTHOR is Director of the Museum of the jesuite au 7apon .. ., II, pp. 374-85.
Twenty-six Martyrs of Japan, Nagasaki. 4 Tominaga Makita A' k %z, Contemptus
1 E. M. Satow, The 7esuit Mission Press in Mundi Z / - b - t t !/ , in Biblia, no. 7,
7apan, i888. i956; Arai Toshi #t F i', Kirishitan ban kokuji
2 J. Laures, S. J., Kirishitan Bunko, Tokyo, hon no ingyo ni tsuite -') i' a N 4 * t P 0 T
I957. A brief account oftheJesuit mission press is : - s w-C , in Biblia, nos. 9-I3, i957-9; Doi Tadao
also given in C. R. Boxer, The Christian Century jL $ ,o ,Kirishitan bunken ko - Il Y * X ik ,
in 7apan, California, I967, pp. I89-98. Tokyo, I963; Kataoka Yakichi ) 1 ,
3 For example, R. L. Spear, Research on the 1593 Insatsu bunka no hassho 5 41B ' It CD 3) , Nagasa
jesuit Mission Press Edition of Esop's Fables, xix, I963.
PP. 456-65; Koda Shigemoto, Notes sur la presse

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432 Monumenta Nipponica, XXVI, 3-4

as representatives of the Christian daimyo of Kyushu. Ordained priest

to Europe, he accompanied the ambassadors throughout their entir
return to Japan in I590 he was first of all assigned to the Jesuit colleg
then later to Nagasaki, where he occupied the position of Rector of the
fourteen years.
In this last position, Mesquita witnessed at first hand the most prosp
Christian community of Nagasaki. For it was during this period th
churches and Christian institutions increased notably; the first Ja
ordained in i6oi and the solemn public celebration of the feast of
inaugurated in i6o5. Mesquita had the ability to work in harmony
Cerqueira and maintain the friendship of Hasegawa Sahyoe,5 the go
Mesquita also distinguished himself through his building activities
to the college a new building containing Japanese-style guest rooms
he constructed a lofty tower with three bells and an ingenious clock.6
began the work which would occupy him throughout the last ye
Santiago Hospital. Matheus de Couros referred to this project in th
I603:

The only thing lacking was a hospital to take care of patients suffe
infectious diseases. There are always a lot of them here, because
come to Nagasaki from various places. Through the effort of O
was built this year in a very convenient place. It has its own ro
offices, and these are so well ordered and spacious that up to fifty
housed. A very attractive and well-furnished church has been b
front of the hospital, and the bishop helped with a very generous g
city, as well as the Christian community, has been ennobled, be
things that most edifies non-Christians and greatly helps them
purity and truth of our holy religion is to see the union, love,
of the Christians among themselves, and also their pity and com
beggars and needy people, and particularly towards the sick. Th
despise and abhor such people, especially those suffering from
eases. A wealthy Christian, one of the leading citizens of Nag
over the administration of this hospital and has offered this year t
costs at his own expense.7

The Santiago Hospital began to develop steadily, in rhythm with the growth of the

5 t6I1lA4A. Hasegawa was the bugyo,
or governor, of Nagasaki from i6o6 to i6i5 and
was passionately anti-Christian.
6 It is interesting to note that in the same year
bells were installed in four other churches.
Detailed information is lacking, but it is possible
that this proliferation of bells marks the begin-
ning of their manufacture in Nagasaki.
7 Nagasaki, 6 October I603; in Jesuit Ar-
chives, Rome, JapSin 54, f. I80.

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 PACHECO, 'Diogo de Mesquita' 433

city of Nagasaki. By i6o6 its church was already too small and had to be enlarged; a
residence for the missionaries was built beside the church. From I607 onwards the church
served as a parish church and was run by the Jesuits. Ordinarily two priests and two
Brothers lived there, but this number was increased when missionaries were expelled
from Arima in I6I2. A primary school was also opened next to the church; this was a
different school from the one next to the college which had functioned since I603.
Mesquita was not without his critics. The Jesuit Francisco Critana complained in
i6o5 that the Rector was fond of putting up new buildings and that he spent too much
time in the garden grafting trees and raising geese and goats. On top of that, he made
cheese from the goats' milk.8 While it is true that this was hardly proper work for the
Rector of the college, one can forgive Mesquita's weakness for rustic pastimes since the
fruit of his labor was given to the patients in the hospital. When finally relieved of the
administration of the college, Mesquita went to live in the hospital residence, which had
by that time become the second largest Jesuit house in Nagasaki.

Two confraternities, one for men and the other for women, had been organized to see
to the support and upkeep of the hospital. The purpose of these confraternities was some-
what different from that of the brotherhood of the Misericordia, as the i6ii Annual
Letter explained:

It is possible to distinguish between the different kinds of charitable work per-

formed by the Misericordia and the hospital confraternities. The members of the
first look after the poor people and lepers, helping and maintaining them with
alms; they also occupy themselves in other corporal and spiritual works of charity
for the good of their neighbor. The other takes care of the patients in the hospital,
helping and maintaining them with their alms; they also maintain Ours who look
after the hospital and live there.9

In his letter to theJesuit General in Rome, Mesquita sometimes mentioned the work of
this hospital as an example of the generosity of the Japanese Christians.

Certainly as regards helping religions and their ministers, I have never yet seen in
Europe or in India a nation which surpasses the Japanese. For I have a long ex-
perience of more than thirty years of dealing with theJapanese, both in the regions
of Miyako where I lived for some years, as well as in these parts down here when I
looked after the college. And this is particularly true now that I am living in this
house belonging to Santiago Hospital in Nagasaki, where ordinarily four or five
of the Society, not to mention many other dJjuku10 and employees, live. The hos-
pital is always full of Japanese and European patients, but the Society never has to

8 I4 March i6o5; Jesuit Archives, Rome, I6I2; in Jesuit Archives, Rome, JapSin 57, f.
JapSin 35, ff. I45-6. I37.
9 Joao Rodriguez Giram, Nagasaki, io March 10 m V, lay catechists.

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434 Monumenta Nipponica, XXVI, 3-4

pay anything for these European patients or for our men, nor do we ha
about the expenses incurred in the building work. The project is en
ported by the continual help of the Christians and by the small capital
to the hospital.1"

Mesquita's mention of expenses incurred in building probably refers

constructed in I6I2. This addition to the hospital is noted in the Annual
year.

This year an armed galleon escorted the nao12 of China because of the Dutch, and
two other Portuguese ships also arrived in this city. And so in addition to the
Japanese patients receiving treatment in the hospital, there were also many sick
Spaniards and Portuguese who came on these ships or on other ships from the
Philippines. They were all cared for with much charity to the great satisfaction of
the patients. In order that more sick people can be taken in, a new ward has been
built, and many honorable people have contributed alms for this holy and merciful
work.13

In a letter written towards the end of I6I3, Mesquita gave more news about the
hospital. Some indulgences received from Rome for the members of its confraternities
had helped to increase its popularity. An active apostolate was combined to the work of
looking after the sick.

In addition to this work, those of us who are here are also kept busy in the work of
spreading Christianity and of caring for the Christian community living near this
church. We are also occupied in the work of converting the non-Christians who
come here especially to hear sermons about our doctrine. They come from various
places and for this reason we have good preachers. Thus every year usually seven or
eight hundred adults are baptized in this residence of the hospital; this year the
number of eight hundred has already been passed. The fact that the non-Christian
governor, the enemy of our holy religion,14 resides here does not impede this work
because conversion is entirely free in this city and the churches are free to cele-
brate all their feasts and to administer the sacraments. The church belonging
to the hospital is already so well known by the king of Japan that as a contri-
bution towards its upkeep a certain just and profitable favor has been granted to
it. Thus when the nao arrives, a good part of the church's upkeep is provided.15

11 Nagasaki, io March I6I3; in Jesuit Ar- 14 Hasegawa Sahy6e, the bugyj of Nagasaki.
chives, Rome, JapSin 36, f. 2I. Hasegawa contributed more than anyone else
12 The spacious nao, or carrack, was used byto the eventual expulsion of the missionaries
the Portuguese in their trade between Macao from Japan.
and Nagasaki. 15 Nagasaki, 6 October i6I3;Jesuit Archives,
13 Matheus de Couros, Nagasaki, I2 January Rome, JapSin 36, ff. 27-27v.
I6I3; inJesuit Archives, Rome, JapSin 57, f. I93.

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 PACHECO, 'Diogo de Mesquita' 435

Precisely what this share in the profits of the Macao trade was is not known, but it
is interesting to note this favor conceded by Tokugawa Ieyasu to the church of
Santiago Hospital until the time of his decree expelling the missionaries from Japan.
But neither the benevolence of Tokugawa Jeyasu nor the personal friendship that he
enjoyed with Hasegawa could save Mesquita and the hospital, for the expulsion decree,
issued in January I6I4, admitted no exceptions. In a final effort to divert the blow,
Mesquita was chosen to represent to Jeyasu the missionaries' cause. The project was
hazardous; moreover, by this time Mesquita was a sick, old man. Nevertheless, he ac-
cepted the commission. His efforts, however, were in vain, for Hasegawa's maneuvers
prevented theJesuit from obtaining an audience. In his last letter to the General a few days
before his death, Mesquita described the unsuccessful venture:

As I wrote to you last year, I was sent to the Court because I know and am friendly
with the governor who persecutes us. I went to see whether this persecution could
be halted by our proving our innocence, because the principal reason, among many
others, why they persecute us is that they look on all of us as conquerors of foreign
kingdoms on behalf of our king under the guise of spreading Christianity. But on
my arrival at a city called Osaka next to Miyako, I was prevented by its governor
from continuing to the kingdom of Suruga16 where the king and his Court
reside. This was probably because the priests expelled from Osaka and Miyako
were there at that time, their churches had been pulled down and burned, and
the persecution was at its height. But even though I could not go to the Court, I
was able to contact the principal governor of the city. He is a non-Christian, but he
ordered his officials to provide me with a house where they thought I could
remain hidden. He told them to give me eighty silver cruzados and other
provisions. He ordered them to visit me, and he also allowed me to go and visit
him twice in the castle, which is the finest in Japan. In this castle resides Hide-
yori, who aims to become king ofJapan; he regards us with affection and is not
pleased by the persecution waged against us by the old king who governs the
country. This pagan governor gave me such a cordial welcome that I declare
that a Christian could not have done more. He gave me permission to move
about the city freely and to say Mass for the Christians in secret while I waited
for the reply from the Court, for I had sent a message asking for the king's leave
to go to his Court so that I might answer the charges of our accusers.

But a negative answer came back and it ordered me to return to Nagasaki. So I

returned here, but not before helping the Christians of those regions ofMiyako and
administering the sacraments to them and reconciling some who had involuntarily
fallen away. I think that during the month I spent in that city the Christians were

16 Ieyasu retired to Suruga in i6o5.

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436 Monumenta Nipponica, XXVI, 3-4

greatly helped and encouraged by seeing a priest in public t

For only a few days before the churches had been disma
exiled to Nagasaki, whence they would leave the country
place else outside Japan.17

Mesquita spent the time between his return to Nagasaki and

hearing the confessions of the Christians and trying to arr
Japan.

Thus at present we are all here together preparing to leave, except for some priests
who are to remain here in hiding. I do not know whether I can be one of them,
because this will be difficult as I am well known from the time I was Rector. Still,
I am ready to remain and I am now seeing whether the hospital can be saved.

The imminent exile of the missionaries and the tragic errors of the Jesuit Provincial,
Valentim Carvalho, and of some of the religious from Manila, created confusion in
Nagasaki. It was in these painful circumstances that Mesquita affirmed his love for the
Japanese Church, to which he had consecrated the greater part of his life.

I think that God is expelling us from Japan in punishment of our defects and sins.
May it please His Divine Majesty that we make amendment for them so that we
may once more return to the work of conversion and to preaching among such
fine Christians. I can assure you from my long experience with them over many
years and particularly during this persecution (as you will see in the Annual Letter
that is being sent off) that there does not seem to be any church in the whole of
Christendom which surpasses them. Indeed, I regard them as the best in the
world.18

Although unsuccessful in his efforts to obtain a general reprieve for the missionaries,
Mesquita's personal desire to remain in Japan was fulfilled. The recent sufferings had un-
dermined his health and he was already gravely ill when the missionaries were ordered
to congregate at the ports of Fukuda and Kibachi.19 But he was not allowed to stay at
the hospital. He who had provided beds and other necessary help to so many sick people
was himself obliged to take refuge in a hut on the beach of the suburb ofJfizenji.20 In the
diocesan process for beatification begun years later at Macao, Pedro Morejon gave the
following testimony:

17 Nagasaki, 6 October I6I4; Jesuit Archivres, of Kaminoshima 4 I 4, situated between the

Rome,JapSin 36, if. 37-37v. two ports of Fukuda and Kibachi. Macao, 23
18 ibid. f 37. December I6I4; Jesuit Archives, Rome, JapSin
19 The foreign missionaries gathered in 35, f. I98.
Fukuda 9 El, and the Japanese clerics in Kibachi 20 ? + f. This is now situated in the suburb
# ,. According to theJesuit Giacome Giannone,called Junin-machi +A LJ within the city of
he was detained on an island, possibly the island Nagasaki.

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 PACHECO, 'Diogo de Mesquita' 437

Thus some days before he died he lay sick in a little straw-covered hut on the
beach of the fishermen. The said witness went there with other exiles to visit him
two or three days before his glorious death. This witness found him most joyful
and consoled by suffering for the love of God and his Church. Having received the
holy sacraments, he died gloriously in the said place four days before the ships
left.21

Morejon then went on to give a long panegyric of Mesquita, in which he described his
work in some detail. He had helped the seminary, he had worked a great deal among the
poor in Nagasaki, he had built a fine hospital, and he had given many alms. A similar
testimony was provided by Tomas dos Anjos, who called Mesquita 'an outstanding
benefactor of the Christian community ofJapan and a great alms-giver', adding that 'he
practiced all the virtues, principally humility, patience, and compassion towards the
poor.'22
In addition to the statements of his companions and the results of his work, Mesquita's
letters also throw much light on his character. By means of these letters, written in his
neat, compact hand, it is possible to approach the man himself and appreciate his attitude
toward the different problems that arose in the Japanese Church.23
For example, his attitude toward the religious from Manila is that of a man who above
all seeks the peace and well-being of the Christian community. Although foreseeing the
difficulties that would arise, he was inclined to admit the friars as fellow workers in the
apostolate.
Even more firm and clear-cut was his attitude regarding Jesuit participation in the
Macao trade. Although not condemning what had been done in the past, he insisted again
and again in his letters to the General that this investment should be curtailed as much
as possible and that greater confidence should be shown in Divine Providence.24
He showed particular interest in the difficult problem of the formation of young Japa-
nese Jesuits. To some extent he was involved in this work throughout his missionary
life, principally in connection with the training of the young ambassadors whom he had
accompanied to Rome. In the process quoted above, Morejon noted that the four ambas-
sadors and their companion Constantino Dourado had entered the Society ofJesus and

21 Real Academia de la Historia, Madrid: 23 The correspondence of Mesquita with the

Jesuftas, leg. 22, fasc. 6, f. 6. The 'beach of the Jesuit General Aquaviva is contained in JapSin
fishermen' specifies one of Nagasaki's many 36, if. I-38 and covers the period I602 to I6I4.
beaches. Its value is not limited to only the historical facts
22 ibid. Jesuitas, leg. 22, fasc. 6, f. I4. Tomas contained therein or to the information that it
dos Anjos was one of the clerics of Nagasaki and gives about its author. His letters indirectly
parish priest of the church of St. John the Baptist,provide a rebuttal of those writers who try to
attached to the Hospital of St Lazarus (now present the documents written by the mis-
Honrenji *I t ); he was exiled to Macao in sionaries as merely religious propaganda.
I6I4. 24 Jesuit Archives, Rome, JapSin 36, f. 27.

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438 Monumenta Nipponica, XXVI, 3-4

that, with the exception of Miguel Chijiwa,25 all had pe

added,

All of them were outstanding religious and priests, and o

ura,26 was a glorious martyr. And this was due in great p
and formation given them by Father Diogo de Mesquit

This beneficial influence was not limited to the voyage to

they lived together in the college at Amakusa. Mesquita c
them, and he energetically insisted that the priesthood be g
that this promotion was being unduly delayed.28 He ofte
his letters to the General. In I6I3 he thus announced the

The first fruits have already gone to heaven. This was Fa

from illness a few months ago in the Nagasaki college
cation and good example that is to be expected from a re
the holy city of Rome, with its popes, and also your
standing persons and things. He was always talking here
this way he did much good. Fathers Martin and Julian al
this way. Encouraged by the news and sights of the thin
effectively in the vineyard of the Lord. So all the wor
taking them to Rome and bringing them back again toJa
of fruit, for they have fulfilled the purpose of their exp

It was only natural that Mesquita considered ill-found

desired to debar, at least temporarily, the Japanese from
hand, he was not blind to the very real problems involved i
Japanese clergy, and he insisted that the candidates be stric
better organized.

25 Miguel Chijiwa f k ; went

native to Rome
of the village of as
Nakaura in the Nishi-
sonogi
the representative of the daimyo of f IOmura
e peninsulazk,4
at Nagasaki.
and Arima - l,, of whom he was 27
a Real
closeAcademia de la Historia, Madrid;
relative.
On his return to Japan he entered the Jesuit Jesuitas 22, fasc. 6, f. S.
novitiate at Amakusa with his companions on 28 Nagasaki, 3 November I607; Jesuit Ar-
25 July I592. After some years he asked per- chives, Rome, JapSin I4 (II), if. 284v-285v.
mission to leave, and this was granted him for 29 Mancio Ito 4tt was a native of Hyiuga
reasons of health and ineptitude for the religious E r;- and went to Rome as the representative of
life. He entered the service of his cousin Omura Otomo S6rin 0k , , daimyo of Bungo.
Yoshiaki z44:1- and following the apostasy 30 Nagasaki, I0 March I6I3; in Jesuit Ar-
of this daimyo in i6o6 Miguel abandoned the chives, Rome, JapSin 36, f. 2IV. Even without
Christian faith, without, however, becoming a Mesquita's testimony, the fact that four out of
Buddhist. the five Japanese who went to Europe later
26 Julian Nakaura t 5- died as a martyr on became excellent priests and religious makes it
26 October I633 in the pit torture on the small impossible to qualify the expedition as a failure,
hill of Nishizaka 5 t in Nagasaki. He was a as some modern authors would have it.

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 PACHECO, Diogo de Mesquita' 439

Of the four young envoys, Martin Hara was undoubtedly Mesquita's favorite. He
confessed this candidly in his last letter to the General, Claudio Aquaviva, when he
criticized the action of the Provincial, Valentim Carvalho. The Provincial had sent his
admonitor and companion, Gabriel Matos, to Macao and had appointed Martin Hara in
Matos's place.

As he [Martin Hara] is Japanese, his appointment to such an office was not well
received by everyone, as there are so many responsible and talented priests who
could do it. And as Father Martin is a person of my making and they might suspect
that I persuaded the Father Provincial to appoint such a companion, I told him
several times that it was not convenient to employ him in this office, but he did not
heed my advice. The only reason for this choice is that, since Father Provincial
knows only a little Japanese, he finds Father Martin's help very useful. But as we
have so many Brothers who are good interpreters, he could easily have spared him
from this office.31

At the end of his life Mesquita was able to see his efforts rewarded in unexpected
fashion. Martin Hara collaborated with him in an enterprise that both had begun more
than fifteen years previously, the mission press.

The Press of Santiago Hospital

Among the news mentioned by Mesquita concerning the hospital there is one item of
particular interest. On instructions from Valignano, Mesquita had acquired during his
visit to Europe the machinery and type needed to set up a press in the Japanese mission.
In a letter written on 6 October I6I3, Mesquita reminded Aquaviva of the favor that the
General had shown in initiating this project:

May our Lord repay you for the permission and favor that you granted me in
Rome, so that during the months that we spent in Lisbon it was possible to begin

31 Jesuit Archives, Rome, JapSin 36, f. 37v. in Boletin de la Asociacio6n Espanola de Orientalistas
Martin Hara T (or Campo, the Portuguese (Madrid, I966), p. I7; he also negotiated the
translation of his name) was a native of the ransom of Pedro Ramon from the hands of Kato
region of Hasami A ti Z and the son of one Kiyomasa bu t E in i600-see F. Guerreiro,
of the leading vassals of Omura Sumitada. He Relacdo anual das coisas aue fizeram os Padres da
was born about i568. From the time ofhis voyageCompanhia de Yesus nas suas Missoes de 7apao.....
to Europe he distinguished himself by his lin- Coimbra, I903, I, p. I63. From his ordination
guistic talent, and even before his ordination he Hara lived in the college at Nagasaki. Such
was considered to be the best preacher among the were his talents that his companions wanted him
Japanese Jesuits. On account of his family con- to be appointed Rector of the college (Carlo
nections and his diplomatic skill, he was called Spinola, in Jesuit Archives, Rome, JapSin 36,
upon, while still a scholastic, to intervene in if. i65-6). In I6I4 he was exiled to Macao and
various difficult problems. One of these was the despite various attempts he was never able to
expulsion oftheJesuits from Omura in I606-see return to Japan. He remained in the college at
D. Pacheco, S. J., 'El Primer Mapa de Nagasaki', Macao until his death on 23 October I629.

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440 Monumenta Nipponica, XXVI, 3-4

and put in order this press ofJapan, which helps us here so much in o
work.32

The months spent in Lisbon were January to April, I 586,33 and so it is possible to date
fairly accurately the acquisition of the machinery for the press. But even before this time
the names of Mesquita and Hara appeared together in Luis Frois's text along with the
name of Fray Luis de Granada, who would often figure in the books printed by the Jesuits
in Japan. The Japanese envoys met the friar a few days after their arrival at Lisbon on
ii August I584:

When they returned to Lisbon, they went to see other monasteries, where they
were very well received and regaled. This was particularly so in Santo Domingo,
where they were received by the Prior and Fray Luis de Granada. They greatly
wished to see this latter friar on account of his reputation for virtue; they showed
him his books translated into the language and script of Japan, and the holy old
man was greatly pleased thereat.34

Naturally Frois is not referring here to printed books but to manuscripts, probably
the Japanese version of Guia de Pecadores or the Libro de la Oracio6ny Meditacio6n. They had
either brought these versions with them from Japan, or else the translations were the
fruit of their work during the years of the long voyage. This latter hypothesis has in its
favor a remark by Mesquita, who attributed the translation of one of these works to
Martin Hara. On the return voyage to Japan, Hara delivered at Goa a Latin speech which
was printed there in I588; it can be safely presumed that Hara's teacher, Mesquita, had
a hand in the composition of this eloquent discourse. Finally, from i6i i to I6I4, Mesquita
and Hara once more worked closely together, and Mesquita's letters reveal the impor-
tant position occupied by Hara in the apostolate of the Jesuit press. In March i6ii
Mesquita informed Aquaviva:

I may tell you that the Japanese priests have done very well so far; in particular,
the three priests Mancio, Martin, and Julian are doing very well and are in good
health. I have installed the Japanese press in one of the buildings of the hospital
here, and on the orders of Father Visitor I am having printed in the script and
language of Japan the Libro de Fide of Fray Luis de Granada. Father Martin is
helping in this, for he has much talent for this type ofwork. This will be most useful
for the Christians, just as is the Guia de Pecadores, which we printed some years back
and of which I sent you a copy.35

32 Jesuit Archives, Rome,JapSin 36, if. 27V-28. pp. 262-5.

33 L. Frois, La Premiere Ambassade du 7apon 34 ibid. p. 36.
en Europe, eds. J. A. Abranches Pinto, Yoshitomo 35 Nagasaki, i 8 March I6I2, Jesuit Archives,
Okamoto, & Henri Bernard, S. J., Tokyo, I942, Rome, JapSin 36, f. I9v.

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 PACHECO, 'Diogo de Mesquita' 44I

In order to reduce the costs incurred by the running o

a contract in i6oo with a distinguished Christian of N
whom they handed over the press for Japanese type, keeping only the Latin type. But
in the letter quoted above Mesquita noted that the press for Japanese type had been
installed in his hospital. Was this the same as Goto's press? Did Goto continue printing?
The title of the work mentioned as being translated by Hara provides a clue to this prob-
lem. Although the location of the only surviving copy of this work is not at present
known, a photo copy of the title page is still available.37 The title is given as Fides no
?!io38 and at the bottom of the page is printed, Ex officina Goto Thome Soin, Typographi
Societatis Iesu. Goto therefore continued in charge of the Japanese press after it had been
installed in Santiago Hospital. The only discrepancy between Mesquita's letter and the
title page concerns the date of publication. While the title page gives the date i6ii,
Mesquita noted in his letter of I6I2 that the work of printing the book was still con-
tinuing. But the explanation is not difficult. Though the letter of Mesquita was written
on I8 March I6I2, the lengthy task of printing the book could easily have begun in i6i i
and continued into the following year.
The letter of 6 October I6I3 is more informative about the work of Martin Hara.

Fathers Martin and Julian are now here in the college looking after the Christian
community whenever necessary. They are both working with edification and fruit,
and particularly Father Martin; as he is the best interpreter we have in Japan, he
does excellent work translating spiritual books into the language and script of
Japan. He translated the Guia de Pecadores, which I sent you, and other books. He
recently finished the Libro de Fide of Fray Luis de Granada, and a short while ago
we completed printing the first part of it in their characters; this is very much
appreciated by the Japanese. I am sending you this so that you can keep it in your
library, and I am also including a book of axioms in Latin which has been printed
here;39 this was published for the use of our preachers, and also to choose the
saints that are drawn by lot in the evening.40

Father Martin is once more busy revising the translation that was made of Con-
temptus Mundi into the language and script ofJapan. This is the book which most
pleases theJapanese although it is so exacting and difficult to follow. One thousand
three hundred copies are now being printed, and each day our press turns out one
thousand three hundred pages. During these persecutions, especially when priests

36 ,--4p 40 A reference to the custom, so dear to St

37 Laures, Kirishitan Bunko, pp. Francis
79-80.Borgia, of drawing lots during the
38 Z, - evening recreation to choose saints as patrons
for the
39 Flosculi ex Veteris acfollowing
Novi day. Mesquita's text seems to
Testamenti...,
indicate
by M. Barreto, S. J.; see that this custom
Laures, was observed by the
Kirishitan Bunko,
pp. 76-7. community of Nagasaki college.

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442 Monumenta Nlpponica, XXVI, 3-4

cannot travel freely through the territories of Christians whose lo

is impossible to exaggerate the wonderful results obtained by these
serve as preachers to the Christians. With this help both the persec
persecuted Christians are confirmed in their faith and their custom

According to Mesquita's testimony we may attribute to Martin H

of at least three works. These are the Guia de Pecadores, the first part
to the Si'mbolo de la Fe, and the final revision of the translation of the
The Guia de Pecadores was first printed in Japan in I599 and rep
not known whether there was another reprinting. If, as intimate
Pecadores was among the books presented to Fray Luis de Granada
connection between this work and Martin Hara is very strong.
Mesquita's letter also allows us to fill in the history of the Japanese editions of the
Imitation of Christ, or Contemptus Mundi. A manuscript translation was sent to Gracia Hoso-
kawa as early as I588,42 but the text was not printed until after the press had been im-
ported into Japan. In I596 the Latin text was edited in Amakusa and a Japanese trans-
lation in romaji was made. In I603 the book was again printed in Japanese characters at
Nagasaki. Finally, in I6I3 appeared the edition of the translation revised by Martin
Hara. Daniello Bartoli mentions in his Historia an edition produced in i6I2, and he is
doubtless referring to the edition prepared by Mesquita and Hara. The source of Bartoli's
information is not known. He may have seen the copy sent to Rome, or he may have
read Mesquita's letter; certainly his text is similar to the relevant passage in the letter.43
There remains one last problem concerning the editions of Contemptus Mundi, for yet
another edition was produced in Kyoto by Antonio Harada in i6io. Mesquita's letter
also throws light on this last point, and it supports the theory of Professor Tominaga,
who maintained that Harada's edition was printed on wood blocks carved in the kabuse-
bori manner:44

The press ofJapan greatly helps us here at present in our apostolic work. It has also
encouraged the Japanese to print our spiritual books in Japanese script. They have
done this with blocks, although somewhat imperfectly, and have partly followed
our method. This is a great help because many copies of Contemptus Mundi have been
printed in Miyako for sale. If this book which we are now printing here with easier
script than that in the Libro de Fide45 is finished in time, I will also send you a copy,

41 Jesuit Archives, Rome, JapSin 36, f. 27v.
42 Laures, Kirishitan Bunko, p. 53.
43 Laures thought that Bartoli was mistaken
in this matter. But Mesquita's letter confirms
the accuracy of the Italian historian and de-
monstrates the wealth of reliable material
contained in his work.
44 J. Laures, 'The Jesuit Mission Press in
Japan', in Monumenta Nipponica, xiii, pp. i63-5.
45 Both the literary style of its products and
the type and printing technique of the Jesuit
press continued to improve right up to the time
of its suppression.

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 PACHECO, 'Diogo de Mesquita' 443

because I understand from letters received from you in the past years thatyou
liked the Guia de Pecadores and also the grammar of Fatherjoao Rodriguez46 that I
happened to send you, and that they all reached you safely.47

On 4 November I6I4 Diogo de Mesquita died on the beach of Nagasaki. On the 7th
and 8th of the same month the ships carrying the missionaries into exile set sail for Macao
and Manila. Among the exiles was Martin Hara, who was taking the printing press with
him to Macao. All the churches of Nagasaki were torn down or closed. Only the hospitals
were able to continue their work for some time, although their days, too, were numbered.
On 20 March i620 Matheus de Couros informed the General in Rome that the few
churches that had remained standing had been pulled down, the cemeteries had been
desecrated, and the hospitals had been burnt down. The various plots of land had been
distributed among non-Christians. Some four hundred poor people were left without
any support.48
There remains but one silent witness to this attractive history of Christian charity,
missionary zeal, and cultural activity. A bronze bell, now to be found in the mountainous
area of Takeda49 (Oita Prefecture), bears the simple engraved inscription: Hospital
Santiago i6I2.50

46 Joao Rodriguez (Tcuzu), S. J., Arte da
Lingoa de 7apam, Nagasaki, I604-8; see Laures,
Kirishitan Bunko, pp. 70-I. A Japanese trans-
lation was published by Doi Tadao in I954.
47 Jesuit Archives, Rome, JapSin 36, f. 28.
48 Jesuit Archives, Rome, JapSin 35, if. I37-8.
49 Eg
50 A photograph of the bell may be found in
Nagasaki zuroku *; q 19 , Nagasaki, I970,
p. I43.

MN: XXVI, 3-4 N

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