The final entry in the “Discovering Asia” series on the early
travel narratives in the collection of the Royal Geographical Society of South
Australia—
Discovering Japan
The existence of Japan had
been known for some time to Europeans but real contact with the West did not
begin until the Portuguese established trade relations in the mid-16th century
and began sending out their Christian missionaries. This contact lasted for
nearly a century, and then Japan instituted a policy of isolationism, closing its
borders to foreign influences. Not surprisingly, in the isolationist years few
works on Japan were published in the West. After contact was re-established in
the 19th century, European travellers began heading eagerly for Japan, and
things Japanese became intensely fashionable in Europe, influencing art in
particular.
THE
EARLY PERIOD: SOME CRUCIAL DATES
1543:
The First Portuguese Black Ships
Japan’s contact with the
West began in 1543, when Portuguese traders arrived. They set up a trade route
linking Nagasaki to Goa, on the western coast of India, where they were already
established.
“A Portuguese Nanban carrack, 17th
century.” (Wikipedia}
The large Portuguese carracks had their hulls painted black with
pitch, and the term “black ships” came to represent all western vessels.
The Japanese gained modern
firearms, with refined sugar, optics and other inventions. Later, silver from
Japan was exchanged with silk from China via
Macao.
1549:
St Francis Xavier Arrives in Kyushu
The first Christian mission
to Japan began in 1549 with the arrival of the Jesuit Francis Xavier.
Christianity spread along with the spread of trade, with eventually about
300,000 converts, mostly peasants but, significantly at a time of great
internal conflict in Japan, some daimyo
(warlords).
1609:
the Dutch Arrive; 1613: the English Follow
In 1609 a Dutch mission
finally arrived and an English trade expedition four years later, in 1613. Both
companies received shuinjo from the
shogun, permitting them to trade in Japan, the Dutch in 1611, the English in
1613. On both occasions the expatriate Englishman William Adams played a part
in securing the trade privileges, but he exaggerated his rôle.
1637:
East-West Relations Deteriorate
The Shimabara Rebellion,
suppressed in 1637, was blamed on the Christian influence. Tighter and tighter
restrictions were placed on the Portuguese traders and Jesuit missionaries.
1639:
The Shogun Tokugawa Closes Japan
In 1639 all foreigners were
expelled from the Japanese mainland by the shogun Tokugawa. The Portuguese
traders were confined to Dejima island at Nagasaki. Isolationism became the
policy. Japan remained cut off from Western influences until 1853.
]
THE
EARLY PERIOD: SOME INTERESTING BOOKS
The RGSSA holds
a mixture of early texts and later editions or translations which relate to the
period of early European contact with Japan. They include two accounts of
extraordinary lives: those of the Portuguese Fernão Mendes
Pinto and the Englishman William Adams.
An
Early Account of Portuguese Jesuit Missions
“The Jesuits in
Japan and China (1542-1618)” (Volume III, page 316-412), In:
PURCHAS,
Samuel, 1577?-1626.
Haklvytvs posthumus, or, Pvrchas his Pilgrimes.
London,
1625. 4 vols.
(York Gate Library 2071-2076)
Pinto
in Asia: Facilitator or Adventurer?
Pinto claimed in his
autobiography (Peregrinação) to have
been the first to introduce modern firearms (“arquebuses” or “harquebuses”) to
the Japanese, when he landed at Funai (modern Oita) around 1452 or 1543.
PINTO, Fernão
Mendes, -1583
[Peregrinaçam. English]
The
voyages and adventures of Ferdinand Mendez Pinto, the Portuguese, done into
English by Henry Cogan; with an introduction by Arminius Vambery. An abridged
and illustrated edition. London, T. Fisher Unwin, 1891.
His book was published
posthumously in 1614, with an English translation appearing in 1663. Scholars
disagree about its historical accuracy, including the firearms story, but some
aspects have been verified. Pinto was from a poor family, and first went to sea
as a ship’s boy. During his extensive travels he underwent amazing vicissitudes,
with several episodes of imprisonment and enslavement. He went first to India,
from 1537 to 1538, then through Ethiopia, the Red Sea and the Persian Gulf
(circa 1538). His second, much longer, series of Asian adventures took place
from 1539 to 1558. In the East Indies he was based in Malacca (then under the
Portuguese), establishing diplomatic alliances with local rulers against the
sultanates of northern Sumatra.
Pinto in Japan
After his initial landing
in 1542 or 1543 (accounts vary) Pinto was back and forth to Japan for about
fourteen years, facilitating Portuguese trade. At one point he was shipwrecked
on the Ryukyu Islands. Having earlier left Japan with a Japanese fugitive, he
returned in 1549 with Saint Francis Xavier’s Jesuit mission. Pinto himself
joined the Society of Jesus in 1554, donating a large sum from his trading to
it. He left Japan again after Francis Xavier’s death, but was back there with
the Jesuit leader’s successor from 1554 to 1556. He became viceroy to
Portuguese India’s ambassador to the daimyo
of Bungo, on Kyushu. However, he left the Jesuits in 1557, and finally departed
from Japan.
After this he went back to Portuguese
Malacca, was sent briefly to Burma (Myanmar), and then Banten, in Java, after
pepper, a trip from which he did return but only after shipwreck and
enslavement. Finally, via Siam (Thailand), he returned to Portugal.
A Portuguese Jesuit Missionary & Linguist:
João
Rodrigues in Japan, 1576-1610
Rodrigues,
who went to Japan as a boy of 15, arrived just in time to experience Japanese
society before
the country was closed. His works provide an insight into this significant
early phase of the “East-meets-West” drama.
Rodrigues,
João, 1558-1633.
[História da Igreja do Japão. Part 1, books
1-2. English]
João
Rodrigues's account of sixteenth-century Japan. London, Hakluyt Society,
2001. (Works issued by the Hakluyt Society; 3rd. ser., no. 7)
Having entered the Jesuit
Society in Japan in 1576, Rodrigues began missionary work there in 1583. His early studies and complete mastery of the Japanese
language impressed Toyotomi Hideyoshi (or “Emperor Taicosama”, 1536?-1598), who
made him a favourite and his personal interpreter. Rodrigues’s early works were
issued in Japan: a comprehensive work on the Japanese language, Arte da lingoa de Iapam (“Japanese
Language Art”, Nagasaki, 1604), and a Japanese-Portuguese dictionary (Nagasaki,
1603), translated centuries later into French by Pagès (Paris, 1862).
The troubles which would lead to the
installation of the shogunate and the closing of Japan were increasing during
this period, and some of them involved foreigners. In 1610 Rodrigues was forced
to leave Japan as the result of an incident in which Japanese sailors were
killed. He then based himself in Macao, where he would die in 1633. There he
worked on his history of the Jesuits in Japan, Histôria da Igreja do Japão (“History of the Japanese Church”),
published in 1634.
It is extraordinary that at this time, with
the Spanish Inquisition at its height, and Catholics and Protestants at one another’s
throats in Europe, Rodrigues provides an open-minded account of aspects of
Japanese culture, even to the extent of praising the holiness of the Buddhist
monks. Well-versed in both Western and Eastern cultures, he was a sympathetic
and knowledgeable bridge between the two. His personal practice of taking tea
served to advance him within Japanese society at a time when aesthetic
interests and intellectual sophistication were greatly valued. Three full
chapters of his História are devoted
to the tea ceremony, chanoyu. His
work gives us a fascinating and unique picture of Japanese life at the turn of
the 16th century as viewed by a foreigner who was able to experience it as an
insider. With Japan closed to the Western world, we may look in vain for
another such sympathetic attempt to bridge the gap between the Western and
Japanese cultures in the following two and half centuries.
Reference:
Hubert Cieslik. “Early Missionaries in
Japan 7. Father Joao Rodriguez (1561-1632): ‘The Interpreter’”, Japanese Christian
History, Sophia University Tokyo, Japan.
The Japanese “Boys’ Delegation to the West”: 1582-1586
In 1582 Alessandro
Valignano, the Visitor to the Jesuit Mission in the East Indies, organised a
trip to Europe for four teenage Japanese boys, two of whom represented
important Christian daimyo (the
Tensho Era Boys’ Embassy, 1582-1590)
Gualtieri,
Guido, active 16th century
Relationi
della venuta degli ambasciatori Giaponesi a Roma sino alla partiti di Lisbona:
raccolte da Guido Gualtieri. Roma, per Francesco Zannetti, 1586.
Sande,
Duarte de, 1531-1600.
Japanese
travellers in sixteenth-century Europe: a dialogue concerning the mission
of the Japanese ambassadors to the Roman Curia (1590). London, Hakluyt Society,
2012. (Works issued by the Hakluyt Society; 3rd ser., no. 25)
The boys left Japan on 20
February 1582 and disembarked in Lisbon on 11 August 1584. They then travelled
through Portugal, Spain and Italy as far as Rome, the highpoint of their
journey, before returning to Lisbon to begin the long voyage home in April
1586. They reached Nagasaki on 21 July 1590, amidst great rejoicing, more than
eight years after their departure. During their travels in Europe they had
audiences with Philip II, King of Spain and Portugal, and with Popes Gregory
XIII and Sixtus V, and were received by many of the most important persons in
the places they visited.
Guido Gualtieri, a contemporary Italian
scholar and writer, recounts the visit of the young Japanese to Rome and traces
the history of the relations maintained by the Vatican, through the Jesuit
Order, with the Far East. Although his picture has been seen as a slightly
idealised one it nevertheless manages to present more than just the Western
point of view. Until the boys’ arrival the Euro-Japanese encounter had been
almost exclusively one way: Europeans going to Japan. The Embassy was an
integral part of Valignano’s strategy for advancing the Jesuit mission in Japan
and raising further support in Europe.
As part of the plan, a book consisting of
thirty-four colloquia detailing the boys’ travels was compiled and translated
into Latin by “Eduardo de Sande” (i.e., Duarte de Sande, 1547-1600), under
Valignano’s supervision. It was published in Macao in 1590 with the title De missione legatorvm Iaponensium ad Romanum
curiam. The Hakluyt edition is the first complete version of this rich,
complex and impressive work to appear in English, and includes maps and illustrations
of the mission, and an introduction discussing the context and the subsequent
reception of the book.
The
First Englishman Arrives: William Adams in Japan, 1600-1620
William Adams (1564-1620)
was the first Englishman to reach Japan. He shipped aboard the Dutch ship Liefde in 1598 as pilot, in a fleet of
five ships heading for the Spice Islands via
the Strait of Magellan and the Pacific Ocean. The fleet was scattered as it
sailed into the Pacific and the men on the Liefde,
having only heavy broadcloth to trade, which they knew was not wanted in the
Spice Islands, headed for Japan, of which they knew nothing. They reached Japan
on 12 April 1600 with only twenty-four men alive.
“Voyage by the
Magellan Streights to Japon, 1598-1611” (Vol. I, page 125-[131]), In:
PURCHAS,
Samuel, 1577?-1626.
Haklvytvs posthumus, or, Pvrchas his Pilgrimes.
London, 1625. 4 vols.
(York Gate Library
2071-2076)
“The letters of
William Adams, 1611-1617”, In:
Rundall,
Thomas (editor)
Memorials
of the Empire of Japon in the XVI and XVII centuries. London, Hakluyt
Society, 1850. (Works issued by the Hakluyt Society; no.8)
(York Gate Library 2120)
Adams did not,
surprisingly, vanish without a trace. In 1611 the merchants of the East India
Company in England were astounded to receive a letter from Japan, written by
Adams several years earlier. He had become an advisor to the ruling shogun,
received great favours from him, taken a Japanese name, and was now offering
his services as advisor and interpreter. The English sent out a mission which
arrived in 1613 in ships under the command of Captain John Saris. Their aim was
to set up a trading station (“factory’) at Hirado in the southwest. The trading
post was headed by Richard Cocks (or Cockes). Adams’s claims for his influence
on the two shoguns under whose reigns he lived are said by modern scholars to
have been exaggerated, largely by himself. The English certainly did not
establish themselves permanently as traders in Japan. Adams died before Japan
was closed to foreigners, living out his life as a “gentleman of Japan” very
comfortably. Does his story sound oddly familiar? It was the inspiration for
the best-selling novel, Sho-gun.
After his death in 1820 Adams was largely
forgotten. Modern myths about him date from 1872, when an Englishman, James
Walters, claimed to have discovered the tombs of Adams and his Japanese wife.
There is no historical proof of such an attribution of these and other artefacts.
(For a modern scholarly view of Adams,
see Derek Massarella. “William Adams/Miura Anjin: man/myth”,
In the history of the
European discovery of Asia, Adams’s importance is of course that his letter was
the encouragement needed for the East India Company to send a party to Japan.
The RGSSA Library holds works on the man who captained the expedition, John
Saris (d. 1646), and the man who became leading trader at the English
“factory”, Richard Cocks (1566-1624).
Saris,
John, d. 1646.
The
voyage of Captain John Saris to Japan, 1613, edited from contemporary
records by Sir Ernest M. Satow. London, Hakluyt Society, 1900. (Works issued by
the Hakluyt Society; 2nd series, no. 5)
“Eighth Voyage
set forth by the East Indian Societie, wherein were employed three ships, under
the command of Capt. John Saris. His course and acts to and in the Red Sea, Java,
Moluccas, and Japan (by the inhabitants called Neffoon, where also he first
began and settled an English Trade and Factorie)...”, 1611-14, In:
Haklvytvs posthumus, or, Pvrchas his Pilgrimes. Vol.
I, p.334
COCKS, Richard,
d. 1624.
Diary
of Richard Cocks: cape-merchant in the English factory in Japan, 1615-1622,
with correspondence, edited by Edward Maunde Thompson. London, Hakluyt Society,
1883. (Works issued by the Hakluyt Society; no. 66-67). 2 vols.
”Relation of
what passed in the General's absence going to the Emperour’s Court. ‘VVhereunto
are added divers Letters of his and others, for the better knowledge of Japonian
affaires’” [on Richard Cocks], In:
Haklvytvs
posthumus, or, Pvrchas his Pilgrimes. Vol. I, p. 395.
The
Last European Witness? François Caron Sees the Closing of Japan
François Caron (1600-1673),
born in Brussels to French Huguenot parents, served the Dutch East India
Company (VOC) for thirty years, rising from cabin boy to Director-General at
Batavia (now Jakarta), only one grade below Governor-General. He was later to
become Director-General of the French East Indies Company (1667-1673). He first
went to Japan in 1619, and left in 1641, after the 1639 banishment of the VOC’s
Dutch traders to Hirado Island.
The RGSSA has the 1663 English translation
of his work on Japan, and a French version in Thévenot’s travel compilation of
1696.
CARON,
François, 1600-1673.
A true
description of the mighty Kingdoms of Japan and Siam. Written originally in
Dutch by Francis Caron and Joost Schorten: and now rendred into English by
Capt. Roger Manley. London, printed by Samuel Brown and John de l’Ecluse, 1663.
(The section on Siam is a brief account
written by Schouten.)
“Relation du
Japon par François Caron, avec les Remarques d’Hagenar desavouées par M.
Caron...” (Vol. I, 30 & 31), In:
THÉVENOT,
Melchisédec, 1620-1692
Relations
de divers voyages curieux... Nouvelle edition, augmentée de plusieurs
relations curieuses.... Paris, chez Thomas Moette, 1696, 2 vols.
(York Gate Library. 2077)
Caron provides a
meticulously organized record of Japanese customs and commerce in the early
years of the 17th century, describing many facets of the way of life, covering
not only those useful for commerce, but also a mass of background information,
including, amongst many more topics:
Geography: “How great the Countrey of Iapan is &
whether it be an Island or no.”
Justice: “What qualitie & authority the
supreame Magistrate hath. His dwelling place, magnificence & Traine.”
“Their manner of Justice. What Crimes they punish most severely.”
Religion: “What Divine Service they use. What
Churches they have. What Priests they entertain. What Sects are prevalent among
them. The persecution of the Romish Christians.”
Home
life “How this Nation lives in their
Houses and Families. How they receive each other, and of their Hospitality. Of
their Conjugal State. Of the bringing up of their Children.”
]
FROM
1639 JAPAN WAS CLOSED TO THE WEST
--
This post was researched and created by Kathy Boyes
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