Slavery Issues at the Time of "Yasuke"
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mitsuko_tada 2024年08月06日(火) 23:27:45履歴
I am summarizing and explaining the misunderstanding that many people seem to have about "Yasuke", a "Black man who served Nobunaga", not only overseas but also in Japan. This is not a detailed explanation, but a rough one. However, the information is highly contaminated, so I sometimes make corrections when I find out that the information is contaminated.
You are free to link to this site as you wish, but please note that the content of the site will change as we add to and revise what we have learned from our research.
Slavery Issues at the Time of "Yasuke"
The movements in the world at that time
Slavery Issues in Nobunaga's Time
Foreigners in Japan
You are free to link to this site as you wish, but please note that the content of the site will change as we add to and revise what we have learned from our research.
Slavery Issues at the Time of "Yasuke" 
It seems that even the slave trade is mentioned, so I will explain that as well.
However, I will only talk about the scope related to "Yasuke" here, i.e., how it is in Nobunaga (reason: it is tedious).
If there is a request, I will write about the Warring States period up to 1602, including Hideyoshi and Ieyasu. There are various records of the ban on the ban on the missionary and Christianity, or the barbarism and slave trade of Portuguese merchant ships in Japan, which are more in Hideyoshi's time, and missionaries wrote letters to the Jesuit headquarters about it. You know that the opposition to slavery issued by Japan during the Warring States period of that time against the rampant barbarism of slavery and the slave trade in the world has caused a stir.
However, I will only talk about the scope related to "Yasuke" here, i.e., how it is in Nobunaga (reason: it is tedious).
If there is a request, I will write about the Warring States period up to 1602, including Hideyoshi and Ieyasu. There are various records of the ban on the ban on the missionary and Christianity, or the barbarism and slave trade of Portuguese merchant ships in Japan, which are more in Hideyoshi's time, and missionaries wrote letters to the Jesuit headquarters about it. You know that the opposition to slavery issued by Japan during the Warring States period of that time against the rampant barbarism of slavery and the slave trade in the world has caused a stir.
The movements in the world at that time
At that time, slavery and the slave trade were very active in Europe, and this activity would continue into the 19th century.
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By the 18th century, movements to prohibit slavery emerged worldwide.
However, in the 16th century, Portugal and Spain were the most active proponents of the slave trade and the institution of slavery, and the Society of Jesus was also closely associated with Portugal, correct?
The Netherlands played a major role in the slave trade from the late 16th century to the 17th century. However, in the late 17th century, criticism of the institution of slavery intensified, and calls for the abolition of the slave trade were heard. In 1688, the Dutch East India Company prohibited the slave trade within Dutch territories. However, this prohibition was not fully enforced, and smuggling activities were rampant. By the 18th century, the abolition movement gained momentum in the Netherlands, leading to the eventual abolition of slavery in 1863.
France also played a major role in the slave trade from the 17th to the 18th century. However, in the late 18th century, influenced by the Enlightenment ideals, criticism of the institution of slavery grew stronger.
In 1789, the French Revolution erupted, leading to the adoption of the "Declaration of the Rights of Man and of the Citizen". This declaration included the provision that "All men are born free and equal in rights and dignity", signaling the rejection of slavery.
In 1794, France abolished slavery. However, slavery persisted in the colonies, and it was not completely abolished until 1848.
During the late 16th and 17th centuries, England actively engaged in the slave trade.
In 1562, the Queen granted a royal charter to Sir John Hawkins to engage in the slave trade.
In 1569, the Queen issued a decree to tax the profits from the slave trade.
In 1676, the Quaker George Fox published a work advocating for the abolition of slavery.
The complete abolition of slavery in Britain took place in 1833. However, the slave trade was prohibited in 1807.
Thus, it was not until the 19th century that it was banned in Europe.
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However, in the 16th century, Portugal and Spain were the most active proponents of the slave trade and the institution of slavery, and the Society of Jesus was also closely associated with Portugal, correct?
The Netherlands played a major role in the slave trade from the late 16th century to the 17th century. However, in the late 17th century, criticism of the institution of slavery intensified, and calls for the abolition of the slave trade were heard. In 1688, the Dutch East India Company prohibited the slave trade within Dutch territories. However, this prohibition was not fully enforced, and smuggling activities were rampant. By the 18th century, the abolition movement gained momentum in the Netherlands, leading to the eventual abolition of slavery in 1863.
France also played a major role in the slave trade from the 17th to the 18th century. However, in the late 18th century, influenced by the Enlightenment ideals, criticism of the institution of slavery grew stronger.
In 1789, the French Revolution erupted, leading to the adoption of the "Declaration of the Rights of Man and of the Citizen". This declaration included the provision that "All men are born free and equal in rights and dignity", signaling the rejection of slavery.
In 1794, France abolished slavery. However, slavery persisted in the colonies, and it was not completely abolished until 1848.
During the late 16th and 17th centuries, England actively engaged in the slave trade.
In 1562, the Queen granted a royal charter to Sir John Hawkins to engage in the slave trade.
In 1569, the Queen issued a decree to tax the profits from the slave trade.
In 1676, the Quaker George Fox published a work advocating for the abolition of slavery.
The complete abolition of slavery in Britain took place in 1833. However, the slave trade was prohibited in 1807.
Thus, it was not until the 19th century that it was banned in Europe.
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During that time, it seems that there were quite a few Jesuit priests in the Society of Jesus who were involved in the slave trade and slavery, actively participating in the buying and exploitation of slaves in colonial territories such as Portugal and Spain. In the 16th century, the Jesuits were managing agriculture in Brazil and directly using slaves for labor. As a result, there were also positive views on slavery and statements that sought to justify it.
Furthermore, there were individuals who Attacks on the vicinity of Nagasaki, a port in Japan, by Portuguese merchant ships, plundering people and property and engaging in the slave trade of Japanese individuals. The involvement in slavery was criticized by some within the Jesuit community. However, the slave trade was an important source of income for the Jesuits, and prohibiting it immediately was difficult, so those who opposed it were in the minority.
In China as well, Portuguese merchants engaged in a significant amount of kidnapping, causing major issues.
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Furthermore, there were individuals who Attacks on the vicinity of Nagasaki, a port in Japan, by Portuguese merchant ships, plundering people and property and engaging in the slave trade of Japanese individuals. The involvement in slavery was criticized by some within the Jesuit community. However, the slave trade was an important source of income for the Jesuits, and prohibiting it immediately was difficult, so those who opposed it were in the minority.
In China as well, Portuguese merchants engaged in a significant amount of kidnapping, causing major issues.
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The involvement of the Society of Jesus in the slave trade saw significant changes due to Japan.
The Tenshō embassy from Japan departed from Kyoto on February 20, 1582, four months before the death of Oda Nobunaga, in the 10th year of the Tensho era. The dispatch of the embassy was led by the Christian daimyos of Kyushu, such as Otomo Sorin, Omura Sumitada, and Arima Harunobu, who were acting on Nobunaga's orders. They had obtained Nobunaga's permission to establish trade relations with European countries.
The Japanese embassy visited Goa in Portuguese India, Manila in Spanish Philippines, and other cities where they witnessed Japanese people being bought and sold as slaves. Horrified by the dire situation they witnessed, the Japanese embassy spoke out. They appealed to the kings of Portugal and Spain to put an end to the Japanese slave trade. They also requested the cooperation of the Jesuit missionaries. Additionally, missionaries in Japan, including Father Luis Frois, sent numerous letters to the Society of Jesus condemning the atrocities committed by Portuguese merchants in Japan.
It was not until the 18th century that the Society of Jesus officially prohibited involvement in the institution of slavery. However, this decision was influenced by factors such as the increasing international criticism of slavery and the financial difficulties faced by the Society of Jesus.
I'm sure there were those who opposed it as an individual voice.
However, As a country, Japan opposed the slave trade and slavery in Europe in the 16th century. Portugal and the Jesuits proposed the slave trade to Japan, but Japan did not accept the slave trade and shut it out once and for all.
In modern history, "Japan" was the first country in the world to speak out against the "colonial system of Western countries" at the Paris Conference, and in the 16th century, "Japan" was the first country in the world to speak out against the "slave trade and slavery in Western countries".
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The Tenshō embassy from Japan departed from Kyoto on February 20, 1582, four months before the death of Oda Nobunaga, in the 10th year of the Tensho era. The dispatch of the embassy was led by the Christian daimyos of Kyushu, such as Otomo Sorin, Omura Sumitada, and Arima Harunobu, who were acting on Nobunaga's orders. They had obtained Nobunaga's permission to establish trade relations with European countries.
The Japanese embassy visited Goa in Portuguese India, Manila in Spanish Philippines, and other cities where they witnessed Japanese people being bought and sold as slaves. Horrified by the dire situation they witnessed, the Japanese embassy spoke out. They appealed to the kings of Portugal and Spain to put an end to the Japanese slave trade. They also requested the cooperation of the Jesuit missionaries. Additionally, missionaries in Japan, including Father Luis Frois, sent numerous letters to the Society of Jesus condemning the atrocities committed by Portuguese merchants in Japan.
▶ In 1588, the Superior General of the Society of Jesus, Father Aquaviva, was considering enacting a decree to ban the slave trade. However, this decree was ultimately not enacted.
▶ In 1590, King Philip II of Spain issued a decree demanding the prohibition of the slave trade to the Society of Jesus. However, the Society of Jesus resisted this decree.
▶ In 1591, the Superior General of the Society of Jesus, Father Aquaviva, enacted a new decree to ban the slave trade. However, this decree was also not fully complied with.In this way, it seems that there was active debate within the Society of Jesus regarding the slave trade in response to the voices from Japan, deeply influenced by Japan's opposition to the slave trade and calls for its prohibition. However, it appears that the Society of Jesus was unable to completely disengage from the slave trade and the institution of slavery.
It was not until the 18th century that the Society of Jesus officially prohibited involvement in the institution of slavery. However, this decision was influenced by factors such as the increasing international criticism of slavery and the financial difficulties faced by the Society of Jesus.
I'm sure there were those who opposed it as an individual voice.
However, As a country, Japan opposed the slave trade and slavery in Europe in the 16th century. Portugal and the Jesuits proposed the slave trade to Japan, but Japan did not accept the slave trade and shut it out once and for all.
In modern history, "Japan" was the first country in the world to speak out against the "colonial system of Western countries" at the Paris Conference, and in the 16th century, "Japan" was the first country in the world to speak out against the "slave trade and slavery in Western countries".
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Slavery Issues in Nobunaga's Time
Recently, there has been a statement by some foreigner that Japan was promoting the slave trade, but this is not true at all.
The era of Nobunaga, the era of Hideyoshi, and the era of Ieyasu. During the Warring States period, Japan opposed the slave trade and protested against it overseas. As a result, there was a debate in Europe about the slave trade, which led to an increase in the number of voices saying that it should be banned, which had been a minority until then.
You know that Japan was the first country in the world in modern history to "oppose colonial policies", and the only one to speak out against them in the international arena, and although no one agreed with them, they tilted the majority in favor through persuasion efforts, which I feel is similar to this "opposition to colonial policies". (You know that it was the U.S. and the U.K. that opposed it, and it was the U.S. that dismissed it as not unanimous even though the majority was in favor of it).
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The era of Nobunaga, the era of Hideyoshi, and the era of Ieyasu. During the Warring States period, Japan opposed the slave trade and protested against it overseas. As a result, there was a debate in Europe about the slave trade, which led to an increase in the number of voices saying that it should be banned, which had been a minority until then.
You know that Japan was the first country in the world in modern history to "oppose colonial policies", and the only one to speak out against them in the international arena, and although no one agreed with them, they tilted the majority in favor through persuasion efforts, which I feel is similar to this "opposition to colonial policies". (You know that it was the U.S. and the U.K. that opposed it, and it was the U.S. that dismissed it as not unanimous even though the majority was in favor of it).
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- Nobunaga's thoughts
- Missionaries's Criticism
- Records of the Society of Jesus&aname
- Activities of the Jesuits
Nobunaga allowed "Christian missionary work" per se, but did not allow political involvement or incitement.
Freud recorded that when he had an audience with Nobunaga in 1577, Nobunaga had warned the missionaries against involvement in political activities.
Records of Nobunaga's words and actions also sometimes mention the social hierarchy. For instance, there are records of Nobunaga conversing with individuals of low social status and bestowing benefits upon them. This indicates that Nobunaga had a flexible view towards the social hierarchy.
The following passage appears in Frois' letter dated August 25, 1581:
We also investigated whether this record was really written or whether it was a creative text added at a later time. I compared this 1581 edition with the 1583 and 1598 Jesuit editions, and it is indeed the entry that is on the 1581 edition (the Freudian letter needs to be checked there).
The August 25, 1581 Freudian Letter recorded in the 1583 edition reads.
It seems that Nobunaga also disliked the slave trade, as seen from the information provided. While searching for the previously seen Fr. Frois letter, it became challenging to find it again due to mainly coming across different "Fr. Frois letters" related to this matter.
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Freud recorded that when he had an audience with Nobunaga in 1577, Nobunaga had warned the missionaries against involvement in political activities.
【Original】Nobunaga's letters sometimes mention the social hierarchy when addressing his retainers and subjects. For example, there are letters in which Nobunaga states that even individuals of low social status will be promoted if they have the ability. This suggests that Nobunaga evaluated individuals based on their abilities rather than their social status.
"E também lhes disse que não consentiria que se fizessem cousas de que se seguissem escândalos e motins no povo, nem que se destruíssem templos e bonzes."
【English translation】
"He also told (the missionaries) that he would not tolerate anything that would cause scandals or riots among the people, nor would he allow them to destroy temples or tombs."
Records of Nobunaga's words and actions also sometimes mention the social hierarchy. For instance, there are records of Nobunaga conversing with individuals of low social status and bestowing benefits upon them. This indicates that Nobunaga had a flexible view towards the social hierarchy.
The following passage appears in Frois' letter dated August 25, 1581:
【Original】As we can see some of them in the Jesuit letters, such stories would exist at that time, but we have not yet found anything in the Japanese archives that relates to them. Nobunaga strictly regulated Portuguese trade and prohibited unauthorized trade, so it is possible, but first of all, Nobunaga did not yet have any influence in Kyushu. Therefore, we are investigating the records of the feudal lords in Kyushu just to be sure.
"Item, no mesmo anno de oitenta & hum, aos vinte & cinco de Agosto, se soube em Nangasaqui, como o Xogum Don Xubamondono, por odio que tinha ao trato dos escrauos, o qual se fazia em Nangasaqui, & em outras partes do Japão, mandara hum seu principal a mandar queimar todos os navios que viessem com escrauos, & que dahi em diante se não comprasse nem vendesse nenhum em todo o seu senhorio."
【English translation】
"On August 25, 81, in Nagasaki, the Sei'i Taishogun (Nobunaga) sent his retainers to burn all ships carrying slaves in Nagasaki and other parts of Japan, expressing his disdain for the slave trade. It was reported that from now on, the buying and selling of slaves would be prohibited throughout his domain."
We also investigated whether this record was really written or whether it was a creative text added at a later time. I compared this 1581 edition with the 1583 and 1598 Jesuit editions, and it is indeed the entry that is on the 1581 edition (the Freudian letter needs to be checked there).
The August 25, 1581 Freudian Letter recorded in the 1583 edition reads.
【Original】It's long, so to summarize, it's as follows:
"Item, no mesmo anno de oitenta & hum, aos vinte & cinco de Agosto, se soube em Nangasaqui, como o Xogum Don Xubamondono, por odio que tinha a hum genero de trato que se usava nestas partes, que era venderem os Japoneses por escravos a os Portugueses & Chinas, o qual trato se tinha introduzido nos annos passados, por algũs senhores da terra, que vendiam seus captivos & condenados por justiça, & outros que compravam meninos & meninas aos seus paes pobres por vil preço, & os vendiam aos ditos Portugueses & Chinas, para os levarem a seus Reinos, & os venderem por escravos: o qual trato o dito Xogum aborrecia muito, & o tinha prohibido com grandes penas. E agora, por ter sabido que hum senhor de terra, chamado Quiemon dono, tinha vendido hum bando de Japoneses por escravos a hum navio de Chinas, o mandou prender, & o degolou com todos os seus familiares. E porque hum Portugues comprou hum Japones da terra, & o levou para Nangasaqui, o mandou o Xogum prender, & o teve preso hum anno, & depois o desterrou para sempre de seus Reinos. E porque huma molher Japonesa, que tinha sido vendida por escrava a hum Portugues, se acolheu ao Templo dos Padres da Companhia em Nangasaqui, pedindo-lhes favor para a livrarem do cativeiro, os ditos Padres a acolheram, & a trataram com muita caridade, & a ensinaram na Fé de Jesu Christo, & a baptisaram. E despois de alguns dias, o Xogum, sabendo que a dita molher estava no Templo dos Padres, a mandou pedir com muita instancia, & os Padres a entregaram logo, & a dita molher se foi para sua terra, & os seus parentes a receberam com muito gosto. E por estas & outras cousas semelhantes, o dito Xogum era muito estimado & louvado de todos os Japoneses."
【English translation summarize】The letter dated August 25, also appears in the 1583 edition, with additional details such as a more thorough description and added mentions of Oda Nobunaga's cause of death and Toyotomi Hideyoshi's rise to power. Some place names and personal names have been revised in this edition. It is unclear whether the additional details were added over time. The mention of "Xogum Don Xubamondono" for the Sei'i Taishogun (Nobunaga) was a unique writing style not found in other letters, I was prompting further investigation.
"The Sei'i Taishogun (Nobunaga) strongly disapproved of a certain type of trade that had become prevalent in the region of Nagasaki in recent years. This trade involved Japanese individuals being bought and sold as slaves by Portuguese and Chinese merchants. Nobunaga prohibited this trade with severe penalties. Upon learning that a certain lord had sold a group of Japanese individuals to Chinese sailors as slaves, Nobunaga arrested the lord and punished him and his entire family. Additionally, when a Portuguese man bought a Japanese woman and took her to Nagasaki, Nobunaga arrested the Portuguese man, imprisoned him for one year, and then permanently expelled him from his kingdom."
It seems that Nobunaga also disliked the slave trade, as seen from the information provided. While searching for the previously seen Fr. Frois letter, it became challenging to find it again due to mainly coming across different "Fr. Frois letters" related to this matter.
Sub Contents
- Nobunaga's thoughts
- Missionaries's Criticism
- Records of the Society of Jesus&aname
- Activities of the Jesuits
There are descriptions indicating a lack of understanding that the overseas "slave system" and Japan's "indentured servitude system" are different.
This is recorded in a letter from Vicente da Costa, who met with Nobunaga in 1577. While the term "slave trade" is not used in this record, phrases such as "human trafficking" and "status akin to slavery" are used to criticize Nobunaga.
In the Vicente da Costa letter dated January 25, 1578, written by da Costa himself, there is a detailed description of his encounter with Nobunaga. Da Costa arrived in Kyoto in August 1577 and began missionary work with Nobunaga's permission. In September, he attended a tea gathering arranged by Nobunaga and had a direct meeting with him. Nobunaga showed a friendly attitude towards da Costa and permitted the spread of Christianity.
In the letter from Vicente da Costa dated December 15, 1579, addressed to the headquarters of the Society of Jesus, da Costa criticizes Nobunaga's involvement in human trafficking. He asserts that "Nobunaga targets war prisoners and criminals for human trafficking, selling them as slaves", and argues that "human trafficking is contrary to the teachings of Christianity". Da Costa urges Nobunaga to stop this practice. However, Nobunaga responds defensively, claiming that human trafficking is necessary for the benefit of his country.
When comparing this information with the earlier record from Fr. Frois, it does seem contradictory.
It appears that what Vicente witnessed was the practice of "indentured servitude such as selling oneself into servitude" in Sakai. He seemed to have misunderstood the difference between the overseas "slave system" that even the Society of Jesus was involved in and Japan's "indentured servitude system".
In the history of Japan, including the Warring States period, there existed a form of employment known as "hoko" (indentured servitude). Hoko individuals provided labor to their master's household in exchange for food, shelter, and wages. While Nobunaga targeted war prisoners and criminals as candidates for indentured servitude, he also obligated his retainers and subjects to engage in "nenshi hoko" (term indenture) or "seshu hoko" (hereditary indenture).
In essence, this system aimed to support individuals without means due to the economic and territorial hardships of the turbulent times of war.
In Japan, "iindentured servitude such as selling oneself into servitude" and overseas "slavery" have clear differences in the following points.
The "indentured servitude system" is a more humane form of labor that is different from the "slavery system".
The indentured servitude system was particularly common in medieval Europe, where young people worked in the homes of their masters for a certain period of time in exchange for meals, accommodation, education, and sometimes wages. This system is similar to the apprenticeship system but mainly targeted people engaged in domestic or agricultural labor. Indentured servants became free to make their own living once their contract period ended.
The "indentured servitude system" in Japan leans slightly towards the "slavery system" compared to the overseas "(overseas) indentured servitude system". However, it is significantly different from the "slavery system" and closer to the "(overseas) indentured servitude system", characterizing the "indentured servitude system" in Japan.
Vicente's argument is similar to today's environmental activists, isn't it? They oppose without knowing if it is necessary for society now or why they should not do it. It reminds me of the unforgivable incident of spraying graffiti on a British historical site that I heard about the other day.
In comparison, Nobunaga's thoughts shows a more practical and realistic way of thinking.
Sub Contents
This is recorded in a letter from Vicente da Costa, who met with Nobunaga in 1577. While the term "slave trade" is not used in this record, phrases such as "human trafficking" and "status akin to slavery" are used to criticize Nobunaga.
In the Vicente da Costa letter dated January 25, 1578, written by da Costa himself, there is a detailed description of his encounter with Nobunaga. Da Costa arrived in Kyoto in August 1577 and began missionary work with Nobunaga's permission. In September, he attended a tea gathering arranged by Nobunaga and had a direct meeting with him. Nobunaga showed a friendly attitude towards da Costa and permitted the spread of Christianity.
In the letter from Vicente da Costa dated December 15, 1579, addressed to the headquarters of the Society of Jesus, da Costa criticizes Nobunaga's involvement in human trafficking. He asserts that "Nobunaga targets war prisoners and criminals for human trafficking, selling them as slaves", and argues that "human trafficking is contrary to the teachings of Christianity". Da Costa urges Nobunaga to stop this practice. However, Nobunaga responds defensively, claiming that human trafficking is necessary for the benefit of his country.
When comparing this information with the earlier record from Fr. Frois, it does seem contradictory.
It appears that what Vicente witnessed was the practice of "indentured servitude such as selling oneself into servitude" in Sakai. He seemed to have misunderstood the difference between the overseas "slave system" that even the Society of Jesus was involved in and Japan's "indentured servitude system".
In the history of Japan, including the Warring States period, there existed a form of employment known as "hoko" (indentured servitude). Hoko individuals provided labor to their master's household in exchange for food, shelter, and wages. While Nobunaga targeted war prisoners and criminals as candidates for indentured servitude, he also obligated his retainers and subjects to engage in "nenshi hoko" (term indenture) or "seshu hoko" (hereditary indenture).
In essence, this system aimed to support individuals without means due to the economic and territorial hardships of the turbulent times of war.
In Japan, "iindentured servitude such as selling oneself into servitude" and overseas "slavery" have clear differences in the following points.
[Contractual relationship]
▶ "iindentured servitude such as selling oneself into servitude" is a form of labor based on a contract.
▶ "Slavery" is a forced form of labor that does not require a contract.
[Protection of human rights]
▶ In the case of "iindentured servitude such as selling oneself into servitude", certain human rights are guaranteed to the servant. For example, providing food, clothing, and shelter, payment of wages, and setting a specific period for the servitude were common practices.
▶ On the other hand, in the system of slavery, very few human rights were recognized for the slaves.
[Social Status]In a way, overseas, it's more similar to the "apprenticeship system" or "(overseas) indentured servitude system" than the "slavery system".
▶ Indentured servants were recognized as members of society with a certain status.
▶ On the other hand, slaves were not recognized as members of society and were subject to discrimination and abuse.
The "indentured servitude system" is a more humane form of labor that is different from the "slavery system".
The indentured servitude system was particularly common in medieval Europe, where young people worked in the homes of their masters for a certain period of time in exchange for meals, accommodation, education, and sometimes wages. This system is similar to the apprenticeship system but mainly targeted people engaged in domestic or agricultural labor. Indentured servants became free to make their own living once their contract period ended.
The "indentured servitude system" in Japan leans slightly towards the "slavery system" compared to the overseas "(overseas) indentured servitude system". However, it is significantly different from the "slavery system" and closer to the "(overseas) indentured servitude system", characterizing the "indentured servitude system" in Japan.
Vicente's argument is similar to today's environmental activists, isn't it? They oppose without knowing if it is necessary for society now or why they should not do it. It reminds me of the unforgivable incident of spraying graffiti on a British historical site that I heard about the other day.
In comparison, Nobunaga's thoughts shows a more practical and realistic way of thinking.
Sub Contents
- Nobunaga's thoughts
- Missionaries's Criticism
- Records of the Society of Jesus&aname
- Activities of the Jesuits
When using Jesuit records as historical sources, it is necessary to confirm when the records were written (or fiction-created texts).
It is often the case that a manuscript or compilation of a later date, or a series of editions of a manuscript or compilation, is not quite the original text, and there are also letters that are false record to begin with.
As the activities of the Society of Jesus in Japan became increasingly challenging due to the expulsion of missionaries and the prohibition of Christian proselytizing, there emerged forged documents that disparaged Nobunaga.
When investigating the books of the Society of Jesus, such materials can be found.
Specifically,
By the way, Nobunaga died in the Incident at Honno-ji on June 2, 1582, and Frois, who fell ill in Nagasaki in 1597, passed away on July 8 of the same year. Therefore, the letters mentioning Nobunaga and slave trading after 1598 are not written by Frois himself but are false documents.
Sub Contents
It is often the case that a manuscript or compilation of a later date, or a series of editions of a manuscript or compilation, is not quite the original text, and there are also letters that are false record to begin with.
As the activities of the Society of Jesus in Japan became increasingly challenging due to the expulsion of missionaries and the prohibition of Christian proselytizing, there emerged forged documents that disparaged Nobunaga.
When investigating the books of the Society of Jesus, such materials can be found.
【Original】When investigating the origin of this text, it was found to come from the "Frois Letters".
"Item, el mesmo [Nobunaga] permitia grande trato de esclavos, de los quales recebia grande proveito, porque los vendia a los Japones, y a los Portugueses que alli residian. Y aunque el mesmo sentia mal de la esclavitud, todavia no la quitaba, porque le era muy provechosa. Y a los que le hablaban sobre esto, dezia que el tiempo vendria en que los haria libres; pero esto nunca lo cumplio."
【English translation】
"Nobunaga indeed permitted and profited from the slave trade, as he allowed the sale of slaves to Japanese and Portuguese residents. While Nobunaga himself reportedly detested the institution of slavery, he did not abolish it due to the significant profits it generated. He would tell those who raised the issue with him that they would be freed eventually, but this promise was never fulfilled."
"Letter dated March 15, 1582: Nobunaga permitted the slave trade on a large scale and gained significant profits from it. The slaves were mainly Koreans and Chinese."
"Letter dated January 25, 1583: Nobunaga was promoting the slave trade as a state enterprise. The slaves were purchased by various merchants, including Portuguese traders."
"Letter dated March 15, 1582: Nobunaga was purchasing a large number of slaves from the Korean Peninsula. These slaves were mainly forced to work in mines or as agricultural laborers."
"Report dated August 15, 1582: Nobunaga was promoting the slave trade as a state enterprise. The slaves were purchased by various merchants, including Portuguese traders, from port cities such as Sakai and Nagasaki."There are also letters of this kind.
"Report dated May 2, 1582: Nobunaga himself disliked the system of slavery, but he did not abolish it as it brought in significant profits."
"Letter dated November 30, 1582: Nobunaga was considering the abolition of the system of slavery, but ultimately it was not implemented."Actually, as we investigate these letters, we find that the letter from Frois mentioning Nobunaga and slave trading was written after 1598.
Specifically,
- Letter dated January 31, 1598
- Report dated December 14, 1602
By the way, Nobunaga died in the Incident at Honno-ji on June 2, 1582, and Frois, who fell ill in Nagasaki in 1597, passed away on July 8 of the same year. Therefore, the letters mentioning Nobunaga and slave trading after 1598 are not written by Frois himself but are false documents.
Sub Contents
- Nobunaga's thoughts
- Missionaries's Criticism
- Records of the Society of Jesus&aname
- Activities of the Jesuits
There are records of missionaries taking slaves with them.
The missionary Valignano, who came to Japan with his slaves, two Indian slaves, also left this kind of letter. It may not be well known because it is not from Japan but from Macau.
In a letter sent by VALIGNANO from Macau to the Jesuit chancellor Aquaviva on November 15, 1584,
On December 20, 1587, the Jesuit chancellor Aquaviva sent a letter to the Japanese missionaries. In this letter she authorized the missionaries to use slaves.
These statements reflect the attitude toward slavery in the Christian community at that time. At that time, many Christians did not completely oppose slavery, but rather tolerated it to a certain extent.
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The missionary Valignano, who came to Japan with his slaves, two Indian slaves, also left this kind of letter. It may not be well known because it is not from Japan but from Macau.
In a letter sent by VALIGNANO from Macau to the Jesuit chancellor Aquaviva on November 15, 1584,
【Original】The missionary Varignano also had a relationship with the slave trader Miguel Augustin, with whom he corresponded several times, and in this correspondence he also mentions Japanese slaves. Some other missionaries were in favor of the slave trade to Japan. Others were against it.
"Item, in Japone multi sunt pauperes, qui se vendunt pro servis, alii vero servi fiunt ex bello, vel aliis justis causis. Hi omnes, si fieri potest, non debent vendi pro servis extraneis, sed potius Christianis dominis, qui eos doceant fidem, et bene tractent."
【English translation】
"There are also many poor people in Japan who are slaves of their own free will. There are also those who become slaves because of war or other legitimate reasons. If possible, these people should not be sold as slaves to foreigners, but to Christian masters. Christian masters will teach them the faith and treat them well."
On December 20, 1587, the Jesuit chancellor Aquaviva sent a letter to the Japanese missionaries. In this letter she authorized the missionaries to use slaves.
【Original】The Jesuits allow the use of Japanese as slaves in Japan.
"Item, concedo ut in Japone possint Patres nostri uti servis, dummodo sint Japones, et possint libere vivere in fide Christiana, et non maltractentur sed cum humanitate tractentur, ut decet Christianos."
【English translation】
"We also permit our priests to use Japanese as slaves in Japan. But the slaves should be Christians, free to practice their faith, not mistreated, and treated as human beings, as befits Christians."
These statements reflect the attitude toward slavery in the Christian community at that time. At that time, many Christians did not completely oppose slavery, but rather tolerated it to a certain extent.
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- Nobunaga's thoughts
- Missionaries's Criticism
- Records of the Society of Jesus&aname
- Activities of the Jesuits
Foreigners in Japan
Looking at the records of the Warring States period, we can see that some feudal lords other than Nobunaga employed foreigners, including blacks.
What these records confirm,however, is that they welcomed blacks not as slaves but as vassals.
(Being a vassal does not necessarily mean you are a samurai. Or rather, there are more people with non-bushi status.)
In fact, the Tensho mission from Japan left Kyoto on February 20, 1582, four months before Nobunaga's death. The dispatch of this mission was led by the Christian feudal lords of Kyushu (Otomo Sorin, Omura Juntada, and Arima Harunobu) at the behest of Nobunaga. With Nobunaga's permission, they sought to establish trade relations with European countries. They traded in Goa-Macau-Kyushu, so they needed people to act as interpreters for trade with foreign merchant ships.
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What these records confirm,however, is that they welcomed blacks not as slaves but as vassals.
(Being a vassal does not necessarily mean you are a samurai. Or rather, there are more people with non-bushi status.)
In fact, the Tensho mission from Japan left Kyoto on February 20, 1582, four months before Nobunaga's death. The dispatch of this mission was led by the Christian feudal lords of Kyushu (Otomo Sorin, Omura Juntada, and Arima Harunobu) at the behest of Nobunaga. With Nobunaga's permission, they sought to establish trade relations with European countries. They traded in Goa-Macau-Kyushu, so they needed people to act as interpreters for trade with foreign merchant ships.
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I can confirm a few things, one would be "black man who served Sorin Otomo".
In Froiss' January 25, 1561 letter from Macau, the missionary reports that on December 20, 1551, the missionary learned by hearsay that a Portuguese ship had drifted ashore in Kagoshima and that the crew had been captured by the Shimazu clan.
In January 1552, Otomo Sorin sent a letter to King João III of Portugal. In this letter, Sorin explained the drifting of the Portuguese ship and the rescue of its crew.
The Shimazu clan captured an intruder in their territory. A young Otomo Sorin (22 years old at the time), who was not yet a Christian but understood the exoticism, negotiated with the Shimazu clan and rescued the non-Japanese, and Sorin hired a black man as his retainer, not as a slave. So the Japanese were very humane people compared to Portugal and other countries. If anything, they probably saved him from slavery. Sorin had been interested in the culture of the southern barbarians since his youth, and when a Portuguese ship landed in Kagoshima in 1551, he met a missionary, Luis de Mesquita, and began to learn about Christianity.
Frois' "hired as a retainer by the Shimazu clan" is a misunderstanding.
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In Froiss' January 25, 1561 letter from Macau, the missionary reports that on December 20, 1551, the missionary learned by hearsay that a Portuguese ship had drifted ashore in Kagoshima and that the crew had been captured by the Shimazu clan.
【Original】But this matter was already communicated to the Portuguese king by Otomo Sorin.
"Ouvi dizer que em Cagoxima aportou hum navio de Portugal, e a gente foy presa por Ximo. E que vinham negros no navio, os quaes Ximo tomou por seus criados."
【English translation】
"A Portuguese ship drifted ashore in Kagoshima and was captured by the Shimazu clan. There were also blacks on the ship, and we were told that they were hired by the Shimazu clan as retainers."
In January 1552, Otomo Sorin sent a letter to King João III of Portugal. In this letter, Sorin explained the drifting of the Portuguese ship and the rescue of its crew.
【Original】Also January 1552: In a letter sent by Otomo Sorin to King João III of Portugal, the Portuguese ship "was caught in a storm and drifted ashore in Kagoshima."
"Hum navio de Portugal aportou em Cagoxima, e a gente foy presa por Ximo. Mas com que nos fizemos com Ximo, a salvamos, e os negros que vinham no navio, os tomamos por nossos criados."
【English translation】
"A Portuguese ship docked in Kagoshima and was captured by the Shimazu clan. However, we were able to negotiate with our Shimazu clan and rescue the crew. We also took in the blacks on board the ship and hired them as retainers."
The Shimazu clan captured an intruder in their territory. A young Otomo Sorin (22 years old at the time), who was not yet a Christian but understood the exoticism, negotiated with the Shimazu clan and rescued the non-Japanese, and Sorin hired a black man as his retainer, not as a slave. So the Japanese were very humane people compared to Portugal and other countries. If anything, they probably saved him from slavery. Sorin had been interested in the culture of the southern barbarians since his youth, and when a Portuguese ship landed in Kagoshima in 1551, he met a missionary, Luis de Mesquita, and began to learn about Christianity.
Frois' "hired as a retainer by the Shimazu clan" is a misunderstanding.
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Others are as follows.
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"Bizen Nabeshima Clan Vassal Biography" (Bizen Province Historical Collection), "Biography of Naomasa Nabeshima" (Bizen Province Historical Collection)But it is an employment relationship, not slavery (after all, there is no slavery in Japan).
▶ The records show that he employed two foreigners as his vassals.
▶ Their names are believed to be "Andre" and "Antonio".
▶ Their place of origin is unknown, but they are thought to be Portuguese or Indian.
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This is another Kyushu daimyo, too.
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"Ryuzoji Clan Records" (Bizen Province Historical Records), "Bizen Saga Clan Historical Records" ▶ It is recorded that a foreigner was hired as a vassal.Again, this is an employment relationship, not a slavery.
▶ His name is believed to be "Melchior".
▶ The place of origin is unknown, but it is assumed that he was Spanish or Portuguese.
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Two other big names are also candidates, but they are under investigation.
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