●Contents●

Structure and Aims Ōtomo Kazuo ································································ 1

Part I Summary of the Fonds Marega A1-A10 Fonds Description (Tentative) Ōtomo Kazuo ··············································· 4 A1 Matsui Yoko ······················································································ 8 A2 Matsuzawa Yoshiyuki ······································································· 11 A3 Satō Akihiro ···················································································· 15 A4 Mino Yukinori ·················································································· 17 A5 Fujita Jun’ichirō ·············································································· 19 A6 Ōtsu Yūji ··································································· 21 A7 Miyama Jun’ichi ·············································································· 23 A8 Ōhashi Yukihiro ··············································································· 24 A9 Ōtomo Kazuo ··················································································· 26 A10 Kudō Kōhei ···················································································· 28 The cards in Italian from A 1 to A 10 Ryo YUGAMI ···································· 30

Part Ⅱ Selected Documents of the Fonds Marega A1-A10 A1 Matsui Yoko ···················································································· 39 A2 Matsuzawa Yoshiyuki ······································································· 45 A3 Satō Akihiro ···················································································· 51 A4 Mino Yukinori ·················································································· 54 A5 Fujita Jun’ichirō ············································································ 59 A6 Ōtsu Yūji ························································································ 67 A7 Miyama Jun’ichi ·············································································· 73 A8 Ōhashi Yukihiro ··············································································· 77 A9 Ōtomo Kazuo ··················································································· 83 A10 Kudō Kōhei ···················································································· 87

Structure and Aims

In 2013, Japan’s National Institutes for the Humanities and the Vatican Library launched the Marega Project. This project’s purpose is to survey the latter institution’s “Marega Collection,” a set of documents with high academic value relating to Japan’s prohibition of Christianity. They are unprecedented in quantity and quality in Europe and even Japan. Scholars in various fields from Japan and overseas are participating in the Marega Project, and have been working on it in stages: a general survey, conservation measures, digital image creation, catalogue creation, image database construction, and so on. While the project is still in progress, thanks to the Vatican Library Conservation Workshop’s vigorous efforts, over half of the conservation work on these documents—a crucial step that allows them to be used - has been completed. In October 2016 a workshop on the fruits of these efforts was held at the Vatican Library for individuals working in conservation in Europe. By having them experience the conservation work of Japan and Vatican Library, we wanted to share with them both knowledge and techniques useful when handling Japanese historical materials as well as issues that arise in the process. It was our hope to bring people’s attention to the “Vatican Model” that we have been using in such conservation work. The book at hand aims to widely share the basic information that has become clear in our survey of and research on Marega’s collection, something that we view as important even at our current interim stage. It covers files A1 to A10 in Fonds Marega (which consists of 22 files, spanning from A1 to A22). While this book is being printed in both Japanese and English, the content of the two versions is not completely the same. For the English version, we worked to share the value of this set of documents in a way appropriate for people who are more familiar with English. It is comprised of two sections: (1) overviews of A1 to A10 in English, and (2) photographs, the texts (kaidokubun 解読文), and English translations of thirty documents judged to be particularly important. In addition, it includes the translation of the cards written in Italian that were attached to each document group. The Japanese version also consists of two sections: (1) overviews of A1 to A10 in Japanese, and (2) the texts (kaidokubun) of one hundred documents. In the latter photographs and modern Japanese translations are not included because we wanted to include as many documents as possible. The overviews of the collection in the first section of both versions were created with the International Council on Archives’ (ICA) General International Standard Archival Description (ISAD [G]) in mind. (While the ICA is currently reconsidering how archival descriptions should be written, we judged that the ISAD [G] could be used.) The collection was found divided into groups of documents in preservation bags at the Vatican Library. Generally, we have considered each preservation bag one file. The descriptions of A1 to A10 in this book draw from the (1) general survey being carried out on these files as well as a (2) catalogue created of the items contained in each file. (1) In the general survey, photographic records were made of the state of the preservation bags, the structure of the documents within the bags, how the documents were grouped, and the relationships between the documents. Numbers were assigned to individual documents while paying attention to the relationship between them, thereby allowing us to physically manage them. Of course, this method serves to heighten the value of individual documents (for example, more information about documents with unclear content and that are difficult to date often can be obtained by considering the other documents they were stored with), as

1 well as provides us with clues for how documents were managed after being created. We believe that providing contextual information in addition to content information in file descriptions will be useful for scholarship that makes use of these documents. (We plan to in the future release the text of the collection's documents and other information to the general public using an image database.) (2) With regard to the catalogue, since the number of item records in the collection exceeds 6000, we were unable to include it in this book, and instead partially analyzed documents’ content in our file descriptions. Above I have described the relationship of this book to the Marega Project as a whole. We intend to distribute it at the February 9th, 2017 Vatican workshop entitled “Paleography of Early Modern Japanese Documents: The Vatican Library’s Marega Collection” as well as at the February 10th workshop “The Archival History and Structure of the Vatican Library’s Marega Collection of Christian Documents.” In Japan, this project is carried out by a research group entitled “Research, Conservation and Utilization of the Marega Collection Preserved in the Vatican Library” (representative: Ōtomo Kazuo). Its execution is led by the National Institute of Japanese Literature (National Institutes for the Humanities, Japan) with the cooperation of the University of Tokyo’s Historiographical Institute, the Ōita Prefectural Board of Education, and other domestic and international institutions and researchers. This book was created with a Grant-in-Aid for Scientific Research (A) (overseas academic survey) entitled “Overseas Academic Survey Research Relating to Turning the Vatican Library’s Bungo Christian Materials into an International Information Resource” (“Bachikan toshokan shozō Bungo Kirishitan shiryō no kokusaiteki jōhōshigenka ni kansuru kaigai gakujutsu chōsa kenkyū” バチカン図書館所蔵豊後切支丹資料の国 際的情報資源化に関する海外学術調査研究). This work is partly supported by Joint Research Project of the Historiographical Institute of the University of Tokyo: "Historiographical research on the Bungo Kirishitan Shiryo (Documents concerning the persecution of the Christians of Bungo, Kyushu) and the original sources on which it was based” (2014-2015) 東京大学史料編纂所特定共同研究海 外史料分野「『豊後切支丹史料』及びその原文書の史料学的研究」(2014-2015).

Ōtomo Kazuo

Reference Information The Marega Project has held the below symposiums and workshop. The papers given at them are available on the National Institute of Japanese Literature’s Marega Project website: http://www.nijl.ac.jp/pages/research/marega06.html ・2014 Usuki Symposium The Fascination of the Archival Materials of Bungo Christians Collected by Father Marega in the Vatican Library ・2015 Vatican Symposium Tracing Christianity in Early Modern Japan: The Marega Collection in the Vatican Library and its Value ・2016 Workshop Preservation and Conservation of Japanese Archival Documents in the Vatican Library: The Marega Collection as a Case Study

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Part I Summary of the Fonds Marega A1-A10

3

Fonds Description (Tentative)

Reference Code: fonds marega Title: Fonds Marega Date Range: 1612–1953. Primary Date Range: 1612–1868 Date Range Notes: Documents fall between 1612–1868 and 1930–1953. Description Level: fonds Stacks Length / Quantity: Approx. 12,000 catalogue entries. Notes on Physical State: Approximately half of the fonds’ Edo period documents were organized, wrapped in newspapers and other materials, and assigned numbers by Marega. In general, Marega did not go through the documents to which he did not assign numbers. (When documents were sent to the Vatican in 1953, they were put in three boxes: documents with numbers that had been organized, ones without numbers that had not, and ones that were included in Marega's published compilations.) While some documents were heavily damaged due to insects and/or torn, conservation work was carried out on them from 2013 to 2017 at the Vatican Library. Provenance / Creation: Mario Marega. Basically comprised of three sets of historical materials. Many of them are originally from the Usuki Domain’s Office of Religious Affairs (shūmonkata 宗門方) in Japan. One also finds drafts, correspondence, memos, etc. written by Marega himself. Some of these documents were purchased at used bookstores and the like. Biographical History: Mario Marega (1902/09/30–1978/01/30) was born in Gorizia, located in Italy's northeastern region of Friuli. After finishing his secondary education in Vienna during World War I and a period of religious training, in 1919 joined the Salesians of Don Bosco. He then studied in the philosophy department of Turin’s famous Salesians Valsalice High School and obtained a mathematics teaching license. In 1925 he enrolled in the Faculty of Theology of Salesian Pontifical University, and in 1927 became a priest. In 1929 he graduated, obtaining his theology doctorate. In October of the same year he departed from Venice, and arrived in Kyūshū, Japan in mid-December. He then began working as a missionary. Starting in 1932 he began doing pastoral work at the Oita Church and the Usuki Church (Ōita Prefecture). In 1933 he established Kaisei Kindergarten. For some people, their memory of Marega is of him being the head of this kindergarten when they were students. While engaging in missionary and educational activities, in 1938 he published an Italian translation of Kojiki 古事記 (Record of Ancient Matters), which Vincenzo Cimatti gave to the Pope Pius XI by hand in 1938. Marega then received the pope’s blessing. Around 1938 he collected and studied documents related to Christians from the Usuki Domain's Office of Religious Affairs, and also worked to discover historical places related to Edo period Christian history. The fruits of his efforts were reported in local and Catholic newspapers, and in 1942 he published Bungo Kirishitan shiryō 豊後切支丹史料 (Historical Documents Regarding Bungo Christians). While during World War II on July 16th, 1945, the Oita Church burned down in an air strike, Marega’s Christian related-documents had been sent to a church in Miyazaki a year earlier and thus were unharmed. Due to the defeat of Italy at the end of July, Catholic priests were taken into custody and sent to Tochinoki Onsen in Kumamoto Prefecture. Immediately after the end of World War II in 1946, Marega published Zoku Bungo Kirishitan shiryō 続豊後切支丹史料, the second volume of Bungo Kirishitan shiryō. In 1947 Marega returned to Italy, and while engaging in proselytization work in Palermo, Sicily, held an exhibition of Japanese historical documents. In 1948 he again was ordered to go to Japan, and after working at churches in Ōita and Beppu, in 1950 he arrived at the Himon’ya Church in Tokyo, where he worked as assistant to its first director, amongst other positions. While during this year he temporarily returned to Ōita, he continued to work at the Himon’ya Church. In 1953, he sent drafts and other items used to publish his 4

collections of Christian historical documents and materials to the Vatican, possibly through the Vatican Embassy in Japan. In 1961 he published Ochiboshū 落穂集, and in 1968 Kirishitan eiyū tachi キリシタ ン英雄たち (Japanese Christian Heroes). In March 1962, the Order of Merit of the Italian Republic (Cavaliere Ordine al Merito della Repubblica Italiana) was bestowed upon Marega at the Italian Embassy in Japan. Marega also formed relationships with scholars by, for example, participating in the International Conference of Eastern Studies. In 1974 he returned to Italy, and passed away in Brescia, Lombardia on January 30th, 1978. Since the set of documents from Usuki Domain's Office of Religious Affairs acquired by Marega in 1938 forms the majority of his collection, and Marega’s manuscripts, memos, and correspondence are related to this set of documents, let us turn to this office. In Usuki, Amabe District, Bungo Province (present-day Usuki City, Ōita Prefecture), after the scrapping of Ōtomo Yoshimune 大友義統 (the child of Ōtomo Sōrin 宗麟), Fukuhara Naotaka 福原直高, who served the Toyotomi 豊臣 family, arrived. After he was transferred to Funai, Bungo (present-day Ōita City), Ōta Kazuyoshi 太田一吉 was given land in Usuki equivalent to 65,000 koku. After the 1600 Battle of Sekigahara, Inaba Sadamichi 稲葉貞通, who had switched from the Western Army to the Eastern Army, was transferred from Gujō Hachiman, Minō Province and put in charge of land with a value of 50,000 koku. He was a feudal lord who was not a hereditary vassal of the Tokugawa family. The following individuals in the Inaba family ruled until the end of Edo period: Sadamichi 貞通, Norimichi 典通, Kazumichi 一通, Nobumichi 信通, Kagemichi 景通, Tomomichi 知通, Tsunemichi 恒通, Masamichi 菫通, Yasumichi 泰通, Hiromichi 弘通, Terumichi 雍 通, Takamichi 尊通, Chikamichi 幾通, Akimichi 観通, and Hisamichi 久通. They ruled over ninety- seven villages in Amabe District, thirty-nine in Ōita Distrct, and 143 in Ōno district, all of which were in Bungo Province (see Table 1). From Kan’ei 11 (1634) onwards, the Usuki Domain strengthened its prohibition on Christianity by carrying out religious inquisitions, having individuals create oaths stating that they were not Christian, and creating five household units. However, even in Manji 3 (1660), hidden Christians were found in Bungo Province. In Usuki Domain in Kanbun 5 (1665), three individuals became religion magistrates (Takamiya, Okabe, and Itō). They developed a system for carrying out fumie, managing relatives of former Christians, and religious inquisitions. In Genroku 2 (1689), their salary became twenty hyō, and two individuals were assigned to work below them. (Related places): Mario Marega was born in Gorizia, located in Italy's northeastern region of Friuli. Vienna, Turin, Rome, Miyazaki, Ōita, Usuki, Himon’ya (Meguro City, Tōkyō). (Positions, etc.) Salesians of Don Bosco Missionary, Usuki Domain Office of Religious Affairs (religion magistrates / shūmon bugyō 宗門奉行) Archival History: Donated to the Vatican by Mario Marega in 1953. (The materials relating to Bungo Christians - the majority of the documents in the fonds - were purchased by Marega in the 1930s. ). Acquisition Source: Mario Marega Scope and Content: Fonds Marega can be divided into three major categories: (a) seventeenth to nineteenth century documents from the Usuki Domain’s Office of Religious Affairs related to Christianity, (b) the publication draft for Mario Marega’s Zoku Bungo kirishitan shiryō and his memos, survey notes, and autobiographical manga, (c) historical materials related to eighteenth to nineteenth century Japanese Christians purchased at used bookstores and the like. a. A set of Christian-related seventeenth to nineteenth century documents from the Usuki Domain’s Office of Religious Affairs. It was acquired by Marega in the 1930s. While it is unclear how he obtained them, there is a record of him paying for them. At the time documents from domains were sold at used bookstores, so he may have purchased these documents at some of them. The documents are almost entirely from the domain's Office of Religious Affairs; there are no records from other government departments. Furthermore, the letters (jō) submitted from villages and the like as part of 5

inquisitions of families of former Christians (birth, marriage, and death notices, etc.) are found grouped together in bags and the like. Some are stored in clothing, sweets, etc. boxes. The documents appear to have been put in them due to the deterioration of bags and the like. While it is not completely clear who did so, we can probably assume that it was Marega. b. A set of documents originating from Marega himself. It includes a publication manuscript for Zoku Bungo Kirishitan shiryō (A1), his memos, survey notes, an autobiographical manga, and so on. When Marega sent A1 and A2 from Japan to the Vatican, he put the documents included in the two volumes of his compilations in tin cans. There are also many drafts and memos from his work, which makes this set of documents very different from the others in this fonds. Other groups of documents generally remain in the same state as they were when managed at the Usuki Domain. However, A1 and A2 were structured by Marega. On the historical documents one finds numbers written for document management. The majority of Marega’s notes and memos are written in Italian. c. A set of materials from the Edo period that were purchased at used bookstores and the like. One finds receipts and purchase material lists for the items (related to the Oka Domain) Marega purchased from Hareruya Shoten ハレルヤ書店 (Hallelujah Bookstore) in Ōita as well as documents purchased from the Nagasaki local historian Motoyama Motozō 元山元造. We are working to determine exactly which documents in his collection were acquired in this way. Information on Additionally Received Documents: In May 2016 we received approximately 300 items related to the Usuki Domain’s Office of Religious Affairs from the Salesian Pontifical University’s Marega Collection in order to carry out conservation work on them. This set of documents was not sent to the Vatican in 1953. In the first decade of the new millennium, the Japanese priest Mizobe Osamu sent them to Salesian Pontifical University. Many are damaged, and when we received them they had not been catalogued. Organization Method: After engaging in a joint general survey with the Vatican Library, we assigned numbers, carried out preservation and conservation measures, and took digital photographs. Furthermore, a document catalogue and metadata were created in Japan. Usage Conditions: Under consideration. Languages Used: Languages Used: Japanese, Italian, German Physical Characteristics and Technical Requirements: ― Search Method: Vatican Library’s Fondo Marega (Bungo Christian) Database Location of Originals: Vatican Library Related Materials: (1) Salesian Pontifical University Library Marega Collection (Marega documents, classical literature, color-printed ukiyoe, old photographs, etc.); (2) Usuki City (Ōita Prefecture) Board of Education’s Usuki Domain Documents (like Fonds Marega, a set of documents from the Usuki Domain); (3) Usuki domain village official documents (esp. the Ikemi Family documents held at the Oita Prefecture Ancient Sages Historical Archives); (4) Cimatti Museum materials, which include records related to Vincenzo Cimatti (Marega’s superior), and some Marega-related materials; (5) All of Fonds Marega’s digital images will be managed by the Vatican Library and the National Institutes for the Humanities, Japan. The University of Tokyo’s Historiographical Institute, Oita Prefecture Ancient Sages Historical Archives, and Usuki City Hall will manage their reproductions. Publications: Documents included in Bungo Kirishitan shiryō 豊後切支丹史料 (Historical Materials Related to Bungo Christians; 1942), Zoku Bungo Kirishitan shiryō (Historical Materials Related to Bungo Christians, vol. 2; 1946) are generally stored in A1 and A2. The Italian translation of the Kojiki was published in 1938, Ochiboshū in 1961, and Kirishitan no eiyū tachi in 1968. Notes: Name of Holding Institution: Vatican Library 6

Description Author: Ōtomo Kazuo Updated 2016/12/03 Table.1 Amabe District keimura tokunoomura oohamamura hirowaramura usukimura kozonomura ootsurumura ootubomura shibaomura syoganmura usukimachi okamura chimiyagawautimura tanakamura kagiemura hisageutimura harumura dogomorimura hirouchimura yamaguchimura hiraokamura kogirihatamura kaizoemura sakoguchimura kamikujyomura koidemura inomura hazaokamura uchibatamura kakigomorimura kujyomura abegawachimura tashinomura inoemura itachiyamura naganomura harumura hirabarumura emutamura kakidakimura ootomarimura kuratomimura kudomura hatamura tomuromura takazumura kazanashimura akagimura seiganjimura matugatakemura ichihamamura otomimura tuboemura harumura okamura nakanokawamura monzemura yamajimura fukaemura kazurahatamura itigimura kayoimura badaimura hidanzurumura nagamemura matsukawamura satomura maysubaramura aratamura kaminakaomura urashiromura kawarauchimura yayamamura kugionomura iwayagawamura simonakaomura katauramura cyumura ichinoomura kamisuehiromura kamiyoshionomura fukatamura tokuuramura miyamotomura sasyumura shimosuehiromura simoyosionomura mochizukimura hiraiwamura onimarumura toudamura tanokuchimura inouemo taigasakomura mchinoomura meakimura kitanokawamura saikuramura kogawachimura shitemura shitanoemura miyonomura nakanoharumura nomura matsusakimura kuroiwamura oonomura daikugawamura fukuramura kegoyamura taimura nakatsuuramura hanzamura niozamura monzemura Ōno district nishigonomura mizuchimura kirigimura ogiwaramura tsutsumiisimura shimoakaminemura kakigawchimura tamarimizumura motidamura kurosakamura tochiharamura matsuomura tookubarumura iwasemura nakayamamura tonouemura ishinouemura hirosemura uchibiramura oochimura hinatamura nagatanimura takewakimura takayamura tamarimura tsukadamura terakojimura takamatsumura tanakamura uchidamura tashiromura mastuomura arasemura yamaokumura irikitamura kujirmura shimowashidanimur iwasakimura kasaragimura shimofujimura akaminemura omiosakamura a imabyomura taragimura hirowaramura amatemura nakaosakamura kamiwashidanimura sozubarumura fukusedamura makibarumura nagaonomura shimoosakamura kimoirimura nakanomura kurazonomura hazukumura sasaedamura tokuzemura yamadamura iwayamura bigoomura kibinomura yoshiokamura fukanomura nakatamadamura toyokuramura tanohiramura kotokoromura kawahiramura miyaomura shimotamadamura shiraiwamura shoyagawamura syonomura hitotsugimura asozumura nakaomura warabinomura shozakimura uchigawamura maegawachimura sugomura fukatamura kurotsuchimura nazukamura omuremura shiibaramura ashikarimura onizukamura ochidanimura tarawaramura toshinomura shiraiwamura morisakomura hatobumura noguchimura shiogashiwamura hiranomura izuruhamura utaizemura uchiyamamura takeshitamura hanabarumura kuwabatamura hosoedamura mataimura matsudanimura itayamura wakayamamura shimonagaonomura okubatamura tawaramura yamanakamura notsuichimura shibaomura fukubarumura oritatemura muremura ozurumura hamakuramura kogirihatamura sodamura turumura hosenanmura tamachimura mochimarumura shonoharumura matsubaramura ouchigawamura momoedamura kubarumura takebemura sugamutamura yasumasamura yamanokuchimura nishibarumura yamakatamura sakomura teradamura goryozonomura obarumura mukonomura saibarumura ikebarumura hosoguchimura kazasemura kawabemura tanakamura tsutsuimura nabetamura tokojimura ichibamura kumasakomura akasakomura kubarumura tanigahiramura kamiakaminemura Ōita Distrct ikenouemura tabarumura agariomura kamishitsurumura kawatokomura morimura onigasemura serimura kagenokimura nakashitsurumura hetsugiichimura morimatimura togyoumura itimura daitomura shimoshitsurumura bigomura inomura kashiwanomura kuwamotomura nagahatamura tukigatamura kusugyumura koikebarumura kamiyokosemura shimomunakatamuraokumura miyaomura sanagimura iejimamura shimoyokosemura hachimandamura sugiharamura harumura oochimura katsuragimura kitagatamura kamimunakatamura hagiomura fukuramura ozurumura akanomura kawabarumura tsujimura toshimitsumura yokoomura 7

A1

Reference Code: maregaA1 Title: Fonds Marega File A1 Date Range: 1645–1949 Primary Date Range(s): 1645 (Shōhō 3) – 1870 (Meiji 3) Date Range Notes: Includes copy from 1938 (Shōwa 13), correspondence memos from the 1940s, and a 1949 (Shōwa 24) paystub. Description Level: File Quantity: 627 (number of entries in catalogue) Provenance: Mario Marega. Usuki Domain, Takeda Domain, etc. Structure and Content: File A1 consists of documents that Marega took out of his collection (documents included and assigned numbers in Marega’s hand-written catalogue [A16.4.4]) to store separately for inclusion in Zoku Bungo Kirishitan shiryō 続豊後切支丹史料 (Historical Documents Regarding Bungo Christians, vol. 2; below, Zoku). Almost of the documents are organized using envelopes, wrappers, etc. On the envelopes are written numbers Marega assigned to the documents (below, Marega Numbers), as well as reference codes and numbers that indicate their order within Zoku. When organizing these documents, we assigned subfile numbers (A1.1 to A1.23) to each group of items in envelopes and the like. The numbers of documents and groups of documents and where they appear in Zoku are shown in Table 1. A1.1 is Bungo Kirishitan shiryō 豊後切支丹史料 (vol. 1). It includes many handwritten notes, such as the numbers of the documents appearing therein. It appears to have been sent by Marega to Rome in 1954. It was moved from the Vatican Library's collection into A1. A1.2 is Zoku. It includes handwritten corrections and memos. It was originally in this bag (A1). A1.3 to A1.18 are documents that appear to have been grouped by the chapter in which they appear in Zoku. (Zoku is structured as follows: Part 1 – Chronologically ordered historical materials related to the uncovering of Christians during the Kanbun period [1661–1673]; Part 2 – Subsequent historical materials related to Christians, former Christians, and their families; Part 3 – Fumie: Part 4 – Various notifications; Part 5 – Materials other than the historical materials Marega collected). On the front side of the envelopes and wrappers are Marega Numbers as well as many Italian memos regarding content, titles, etc. and the readings of such Japanese text written in the Roman alphabet. Also included with many documents are memos on slips of paper and reprints. We can thereby see the process by which Marega deciphered and carried out research on these historical materials in order to compile Zoku. It appears that they were organized after Zoku was compiled. The pages upon which documents appear in the book are recorded on the envelopes and wrappers. A1.20 is a manuscript with many corrections. It includes layout notes and thus appears to have been the one he submitted to be published. Marega Numbers are written on the documents. However, since these are groups of documents organized by chapter, in almost all cases the Marega Numbers are not consecutive. The distribution of these numbers is shown in Table 2. A1 includes documents indicating where Marega acquired his document collection, such as a list of historical materials purchased from Motoyama Motozō 元山元造 (A1.9.2.1.1.4), a copy (A1.9.2.1.3.1) and

8 letter (A1.9.3.2.2; envelope: A1.9.2.1.1.0) that appear to have been received from the same individual, and a document with a Hareruya Shoten ハレルヤ書店 (Hallelujah Bookstore) price tag (A1.3.14.1 Oka Domain). There are also documents (or copies of documents) that appear to have been received from Mieno 三重野 (Sachio 幸夫) (A1.4.1.0.1, etc.), a newspaper reporter from Takeda’s Oita Shimbun (A1.15.4.0), and other individuals. Furthermore, based on the included memos written on slips of paper, it appears that other people such as Takahashi Shinkichi 高橋眞吉, Takayama Hideaki 高山英明, and Imamura Kōji 今村孝次 also were involved in the provision of historical materials and information, reprint revisions, manuscript reviewing, and so on. A1.21–23 are woodblock print maps of Osaka, Nagasaki, and Kyoto. They might have been mixed in after A1 was put together. A1.1.9 consists solely of newspaper pages used as wrappers.

Languages: Japanese, Italian, English Date Description Written: 2016/11/27 Description Author: Matsui Yoko

Table 1. Reference Codes / Numbers Assigned to A1 Bag Envelopes & Their Location in Zoku Bungo Kirishitan shiryō Number 『Zoku Number of Contents Marega Bag Docum Number 採録 Bungo of branch original Title (Section title from the A01.4 to No. No. ent No. of records 数 Kirishitan number docume the 16) shiryō』 nt＊ 『Bungo Kirishitan none A01 1 0 1 0 0 － shiryō』 『Zoku Bungo Kirishitan none A01 2 0 1 0 0 shiryō』 S86～ A01 3 0～17 120 49 38 Part III Fumie 101 F㊷～ A01 4 0～8 30 16 8 Part I 寛文九年 ㊾ E㉞～ Part I A01 5 0～8 28 11 10 寛文八年 ㊶ D㉗ Part I A01 6 0～8 46 15 10 寛文六年 ～㉝ C⑧ Part I A01 7 0～20 67 30 23 寛文五年 ～㉖ B④～ Part I A01 8 0～4 12 5 5 (about the 寛文元年 ⑦ prisoner of A① Part I A01 9 0～3 26 5 4 Bungo 冒頭 ～③ Kirishitan) G㊿ Part I A01 10 0～4 14 7 4 寛文十年 ～53 H54 Part I A01 11 0～2 8 2 2 寛文十一・貞享三年一件 ～55 I(J)56 Part I A01 12 0～2 32 15 4 延宝六年 ～57 K58 A01 13 0～1 4 1 1 Part I 延宝八年 L59～ Part I A01 14 0～7 28 8 8 貞享四年(Ruisokucho) 65 9

N67 Part I Documents of the Bungo A01 15 0～4 18 6 6 ～70 Takeda (Oka) Domain M66 A01 16 0～1 7 3 2 Part I 享保九、元文二 O71 person ～78 himself, P79～ similarly A01 17 0～3 103 57 19 Part II 83 person Q84 himself, R85 Korobi Notice 102～ A01 18 0～12 57 30 21 Part IV (todokegak 113 i) none A01 19 1～3 3 0 0 － only newspaper none 『Zoku Bungo Kirishitan A01 20 1～12 16 0 0 Siryo』 none A01 21 0～1 2 1 0 － (map of Nagasaki) none A01 22 0～1 2 1 0 － (map of Osaka) none A01 23 0～1 2 1 0 － (map of Kyoto)

627 263 165 (approximately 183 items) Total

Table 2. Historical Materials in A1 Bag: Marega Number Distribution (Total: 194) 1-1000 Items M1-M1000 Items B1-B941 Items 0-100 4 M1- 0 B1- 8 101- 3 M101- 0 B101- 1 201- 2 M201- 4 B201- 6 301- 8 M301- 7 B301- 19 401- 14 M401- 1 B401- 7 501- 0 M501- 0 B501- 4 601- 0 M601- 0 B601- 16 701- 39 M701- 9 B701- 6 801- 11 M801- 2 B801- 7 901- 0 M901- 0 B901- 20 81 19 94 “M” means 1000, means “B” 2000.

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A2

Reference Code: Marega.A2 Title: Fonds Marega File A2 Date Range: 1613–1949 Primary Date Range(s): Entire Edo Period (1603–1868), Early Shōwa Period (1926–1989) Date Range Notes: A2 includes documents with dates spanning from Keichō 18 (1613) to Shōwa 24 (1949). Approximately eighty documents include a date or can be dated. Seventy-four are from the Edo period, and six from the Shōwa period. Of the Edo period documents, thirty-eight are from the seventeenth century, twenty from the eighteenth century, and sixteen from the nineteenth century. Description Level: File Quantity: 260 catalogue entries (90 archival documents, 12 hōshi 包紙, 1 koyori 紙縒, 5 wrappers, 5 copyist manuscripts, 20 memos in Italian, 20 memos with Japanese written in the Roman alphabet, 2 memos in both Italian and Roman alphabet Japanese, 3 memos, 3 postcards, 6 kanpon 刊本 (printed books from the early modern period), 2 printed items, 4 slips of paper, 85 envelopes) Notes Regarding Physical State: Archival documents, kanpon, and printed items are in large and small envelopes along with relates memos, copyist manuscripts, postcards, sheets of paper, etc., forming approx. forty-nine small groups. Some archival documents are wrapped in wrappers and hōshi. While the included record books have some dirt, insect damage, etc., on the whole they are in good condition. Provenance, Creation: A2 itself was created by Mario Marega, and is centered on the archival documents that he collected. These documents come from individuals that were affiliated with the Usuki Domain, Saiki Domain, Oka Domain, and Kumamoto Domain, as well as residents, temples, etc. within these domains. In addition to archival documents, there are various memos Marega himself created when making this file, copyist manuscripts of archival documents made by people around him, postcards from acquaintances, and multiple kanpon and printed materials made by various individuals. Structure and Content: File A2 consists of documents that Marega took out of his collection and organized for inclusion in Bungo Kirishitan shiryō 続豊後切支丹史料 (Historical Documents Regarding Bungo Christians) (vol. 1). The file is comprised of four major sub-files (A2-1 to A2-4). There are forty-nine smaller files in envelopes in these sub-files. In the envelopes, there are documents collected by Marega as well as Italian memos and Japanese Roman alphabet memos, copyist manuscripts, and other related materials. Marega wrote on the front side of almost all of the envelopes the Marega Numbers of the documents inside of them, numbers in circles, Italian-language memos, and so on. Next let us consider the relationship between the structure of this file and that of volume one of Bungo Kirishitan shiryō. To do so, the numbers written in circles (1 to 29) on the envelopes are useful. Volume 1 of Bungo Kirishitan shiryō is comprised of sixteen chapters if one includes the introduction and supplement. As can be seen by the below table, the circled numbers (1 to 29) indicate the order of the envelope’s documents in Bungo Kirishitan shiryō. (Based on these numbers it can be seen that the order of the A2-2 to A2-4 subfiles do not correspond to the chapter order of Bungo Kirishitan shiryō; originally they were in the following order: A2-2, A2-4, A2-3. This is due to priority being given to their current state when they were being photographed. Them being out of order does not have any structural significance or meaning). Furthermore, on thirty envelopes one also finds numbers such as “pag.7,” “pag.8” (A2-2-2-0-1). These numbers are the page numbers (pagina) of Bungo Kirishitan shiryō (vol. 1) on which

11 the documents in these envelopes are reprinted. This indicates that this file was organized sometime after the Shōwa 17 (1942) publication of volume 1 of Bungo Kirishitan shiryō while referring to it. Next, based on the document catalogue I have written brief summaries of the content of the individual A2-1 to A2-4 subfiles. A2-1: Records relating to the Kan’ei 14 (1637) Shimabara Rebellion and the Keiō 3 (1867) crackdown on Christians called the Urakami Yoban Kuzure 浦上四番崩れ. A2-2: Documents relating to the uncovering of Christians in Kanbun 8 (1668) and the following year. A2-3: In addition to documents relating to the uncovering of Christians in Kanbun 8 (like A2-2), documents relating to martyrs, surveys of relatives of former Christians in the Usuki Domain, the control of relatives of former Christians in the Saiki Domain, and religious inquisitions. A2–4: In addition to documents regarding religious inquisitions (like A2-3), documents relating to the control of relatives of former Christians and fumie, as well as laws prohibiting Christianity. In light of these subfiles’ overlapping content, it appears that they are not categorized based on their content. Marega probably grouped documents together in this way for convenience when organizing and storing them. As described above, this file is a group of documents that were used for volume 1 of Bungo Kirishitan shiryō. However, all of the documents in this file are not included in this work: documents with the same content, voluminous records, etc. were completely left out, only included in part, and so on. Also, there are documents in this book that are not found in this file: the two in Chapter 14 (texts relating to the banishment of Catholic priests in 1587), two of the four in Chapter 9 (oaths renouncing Christianity), and three of the five in Chapter 13 (documents banning Christianity). While the reasons for this are not immediately apparent, the Italian memo written on the envelope of A2-4-3-1-0 might provide us with a hint: “743 dato al Papa nel 1947.” In other words, in Shōwa 22 (1947; after the publication of Bungo Kirishitan shiryō) a document in this file (Marega Number 743) was presented (dato) by Marega to the Pope (Papa). Thus there is the possibility that documents in addition to Marega Number Document 743 were removed from this file by Marega himself for some reason. In fact, while not documents included in Bungo Kirishitan shiryō, there are cases in this file (Marega Number 779, 780, etc.) in which only a wrapper for a document remains (A2-4-3-4-1, A2-4-3-4-2). On the envelope in which these wrappers are found (A2-4-3-1-0) Buste (envelope / box) is written regarding 779 and 780, unlike the c’è (“there is [in this envelope]”) written regarding the other documents contained therein. From this we can gather that they were probably moved to another envelope or document box. It thus appears that the documents in Bungo Kirishitan shiryō not found in this file were most likely not lost by accident but purposely removed by Marega. While Silvio Vita has discussed Marega presenting to the Pope Bungo Kirishitan shiryō (vols. 1 and 2) as well as a woodblock print book related to the Shimabara Rebellion (“Bungo Kirishitan no ato o tadoru Mario Marega shinpu: Marega bunshogun no seiritsu katei to sono haikei” 豊後キリシタンの 跡をたどるマリオ・マレガ神父―マレガ文書群の成立過程とその背景― [Father Mario Marega in the Tracks of Early Christians in Bungo: The Formation of the Marega Collection and its Background], Kokubungaku kenkyū shiryōkan kiyō ākaibuzu kenkyū hen 国文学研究資料館紀要 アーカイブズ研究 篇 [The Bulletin of the National Institute of Japanese Literature] 12 [2016], p. 163), the above shows that he also presented the Pope with an original text. This file also includes multiple documents from which one can get a fragmented glimpse into its formation and the work carried out to compile volume 1 of Bungo Kirishitan shiryō. For example, on a

12

slip of paper with a document entitled “Survey Results as of Twentieth Day of the Twelfth Month of Shōtoku 1 [1711] Year of the Rabbit” (Marega No. B315; A2-4-7-1) there is a Japanese handwritten memo which translates to “Investigation into Living Former Christians, People Born to a Christian Before Their Renunciation of Christianity, and Relatives of a Former Christian: ¥5.” This shows that part of the file was purchased. In other files (such as A1) there is evidence that Marega acquired the documents therein by purchasing them. Satō Akihiro has written about how they were purchased at Hareruya Shoten ハレルヤ 書店 (Hallelujah Bookstore), which was in Ōita City’s Horikawa–chō (“Marega purojekuto ni kakawaru heisei ni jū go nendo gaiyō chōsa” マレガ・ブロジェクトに係る平成二五年度概要調査 [2013 Academic Year Marega Project–Related General Survey], Ōita kenritsu sentetsu shiryōkan shiryōkan kenkyū kiyō 大分県立先哲史料館 史料館研究紀要 [Research Bulletin of the Oita Prefecture Ancient Sages Historical Archives] 19 [2015], pp. 39–40). Besides the item mentioned above, a slip of paper with Marega Number Document B315 (A2-4-9-2) has a ¥3 Hareruya Shoten price tag attached to it. This also indicates that this bookstore played a role in the formation of this collection. Furthermore, in this file there are postcards informing Marega about corrections to the reprints of the many document copyist manuscripts included in this file (A2-2-4-1, A2-2-9-2). They were sent by Imamura Kōchi 今村孝次 (1875 / Meiji 8 – 1941 / Shōwa 16) and Takayama Hideaki 高山英明 (1872 / Meiji 5 – 1954 / Meiji 29). Imamura was an educator who worked in the 1920s and 1930s as the principal of the Shōwa Jissen Jogakkō 昭和実践女学校 (Shōwa Practical Girl’s School; currently Beppu Daigaku Fuzoku Kōtō Gakkō 別府大 学附属高等学校 / Beppu University Senior High School). He was also a local historian who was commissioned to compile Ōitaken-shi 大分県史 (Oita Prefectural History) and wrote many articles (see Satō Gisen 佐藤義詮, “Kōki” 後記 [Postscript], in Imamura Kōji, Nihō jinbunshi 二豊人文志 [Humanities Chronicle of Bunzen and Bungo] [Hōbundō, 1943]). Takayama was a politician who served as the mayor of Ōita City from 1929 (Shōwa 4) to 1932 (Shōwa 7). He also was active in the recognizing and preserving the history of Ōita, such as that related to Ōtomo Sōrin 大友宗麟 (Yoshida Toyoharu 吉 田豊治, “Takayama Hideaki” 高山英明, in Ōitaken rekishi jinbutsu jiten [Dictionary of Ōita Prefecture Historical Figures], ed. by Ōita Gōdō Shinbunsha 大分合同新聞社編 [Ōita Gōdō Shinbunsha, 1996]). We can see that in the background to the compilation and publication of Marega’s Bungo Kirishitan shiryō was the cooperation of these local individuals. Languages: Japanese, Italian, German Date Description Written: 2016/11/20 Description Author: Matsuzawa Yoshiyuki

13

Bag No. Document no. Branch No.1 Branch No.2 Marega No. Chapter of sei e Zoku A02 1 1~13 - - 1 - - 2 ① Introduction

3 ② 4 ③ 5 ④(④A、B) 6 ⑤ 2 7 ⑥ Chapter 1 8 ⑦ 9 ⑧ 10 ⑨ 11 ⑩

12 - - 13 - - 1 ⑱ 2 ⑲ Chapter 10 3 ⑳ 4 ㉑ 5 ㉒ 6 ㉓ Chapter 11 7 ㉔ 3 8 ㉕ 9 ㉖ 10 - - 11 ㉗ Chapter 12 1~2 ㉘ 2 12 3 ㉙ Chapter 13 13 - - 1 - - 2 ⑪ Chapter 1

3 ⑫ Chapter 3 4 ⑬ Chapter 4 5 ⑭ Chapter 5 4 6 1 - Chapter 6 7 ⑮ Chapter 7 8 - 9 ⑯ Chapter 8 1、3 ⑰ Chapter 9 10 2、4~8 - -

14

A3

Reference Code: marega.A3 Title: Fonds Marega File A3 Date Range: 1646–1861 (Excluding undated documents and summary memos, sheets of newspaper, etc.) Primary Date Range(s): Of 663 dated documents, 106 from the Jōkyō period (1684–1688), 86 from the Meiwa period (1764–1772), and 75 from the Genroku period (1688–1704) Date Range Notes: Shōhō 3 (1646) to Bunkyū 1 (1861) Description Level: File Stacks Length / Quantity: 840 entries in catalogue (A3.1.1–A3.22.43) Archival Documents – 727 jō, 13 hōshi 包紙, 1 bag, 87 koyori 紙縒, 1 card, 8 newspapers (including scraps), 1 envelope, pieces of paper, etc. Notes on Physical State: A3 is a group of historical documents put in a clothes box and sent to the Vatican. These boxes are from Beniya Yōfukuten 紅屋洋服店, a Western clothing store that was in Oita city's Ichimaru Department Store 一丸デパート from 1934 to 1943. Provenance / Creation: Father Mario Marega. A3 documents are originally from Usuki Domain's Office of Religious Affairs (shūmonkata 宗門方). The file also includes memos regarding the content and management of these documents, which are from Marega and individuals around him. Biographical History: Same as fonds. Archival History: Donated to the Vatican by Mario Marega in 1953. (The materials relating to Bungo Christians—the majority of the documents in A3—were transferred to Marega in the 1930s). Acquisition Source: Same as fonds. Scope and Content: File A3 is a group of documents from the Usuki Domain's Office of Religious Affairs as well as memos and other materials composed by Marega. There are twenty-two subfiles. As can be seen by the table below, the dates of the documents found within each subfile vary, and it is thus unlikely that they are in the same order as they were when Usuki Domain existed. These subfiles were probably made when their documents were being placed in their box. The documents from the Usuki Domain's Office of Religious Affairs are primarily ones that were sent to the office regarding religious inquisitions, the death, birth, or moving of relatives of former Christians, tonsure, and so on. Similar historical documents are bundled together. Furthermore, on the edge of the backside of documents is the katakana i イ, which appears to have been written as a reference code when they were being organized by the Usuki Domain's Office of Religious Affairs. Many of the following four types of documents are included in A3: (1) Documents with which domain retainers reported to the Office of Religious Affairs that a religious inquisition was carried out for each administrative organizational unit (on their edge is written “Document Regarding Christian Inquisition”); (2) Documents with which village unit heads or town elders reported to the Usuki Domain’s Office of Religious Affairs the births, moving, etc. of former Christians and their family members in towns/villages (on their edge is written oboe 覚 or “memo”). The office wrote on the documents information about their content such as “female joined,” “male left,” “female joined,” and so on; (3) Documents with which town officials, five household units, and parishioner temples reported to Usuki Domain’s Office of Religious Affairs the death of former Christians and their relatives. (On their edge is written goshomotsu no koto 15

御書物之事 or “document.”). Documents to the office from village officials, five household units, and parishioner temples were wrapped together. Upon receiving these documents the office would wrap them together and on the edge of the backside of the outer document concisely note their content; (4) “Memos” which were drafts of documents reporting the death, name change, missing, etc. of someone born to a Christian before their renunciation of Christianity or a relative of a former Christian who, while being from another territory, were living in Usuki Domain for marriage or another reason. They sent out these reports twice a year in bulk, on the fifteenth of the sixth and eleventh month. Almost all characters are marked with “ヽ” in vermilion or another sign indicating that content was checked. These marks were probably added when checking the clean copies made of them. On the documents in A3 from Usuki Domain’s Office of Religious Affairs one does not find Marega’s stamps or numbers. Furthermore, these documents are not in either volume of Bungo Kirishitan shiryō 豊後切支丹史料. Judging from how compressed together the documents are, insect damage and so on, it is possible that Marega had not really gone through and organized them. However, there is an envelope upon which after the heading “ryo-nin-ji” appears an outline of its content in Roman alphabet Japanese (18.5.0), indicating that he began to do so. In A3 there is an Italian outline memo that appears to have an outline of the file’s individual groups of documents (A3.1.1). While there is a need to further study this memo, based on the presence of grammatical mistakes it is possible that someone around Marega whose native language was not Italian wrote it. Furthermore, the memo includes packaging numbers. It thus appears that this person, following the instructions of Marega, was also involved in packaging and sending from Japan these documents. Languages: Approx. 740 items in Japanese, 1 in Italian, 1 in Japanese (Roman alphabet) Date Description Written: 2016/11/20 Description Author: Satō Akihiro

number 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 total period 1625~ 1 1 1650~ 3 2 7 7 8 9 7 43 1675~ 6 1 3 2 6 4 32 24 2 4 20 33 6 24 30 197 1700~ 19 1 2 8 1 6 16 13 4 2 6 14 14 9 5 120 1725~ 2 2 23 2 6 2 1 7 3 3 3 3 57 1750~ 5 9 2 3 3 3 22 12 4 47 6 3 6 125 1775~ 5 2 10 5 2 3 14 1 6 1 49 1800~ 3 3 14 1 2 5 1 2 31 1825~ 4 5 1 4 3 4 8 3 5 37 1850~ 1 2 3 40 15 11 45 14 5 3 25 16 4 13 32 79 25 3 4 3 41 128 39 57 61 663 16

A4 Reference Code maregaA4 Title: Fonds Marega File A4 Date Range: 1671–1938 Primary Date Range(s): Edo Period (Entirety) Date Range Notes: Kanbun 11 (1671) to Kaei 4 (1851) / ~ Shōwa 13 (1938) Description Level: File Stacks Length / Quantity: 910 Records (836 jō, 9 hōshi 包紙, 18 koyori 紙縒, 1 bag, 10 paper slips, 21 strings, 5 newspapers, 1 envelope, 9 other) Notes on Physical State: Placed in a clothes box from Beniya Yōfukuten 紅屋洋服店, a Western clothing store that was in Oita City's Ichimaru Department Store 一丸デパート (Takechō 4 chōme). Consists of 20 groups tied together with koyori, one held together with a newspaper, and 35 free-standing documents. Provenance / Creation: Mario Marega. Most of the documents were originally from the Usuki Domain’s Office of Religious Affairs (shūmonkata 宗門方). Place Name(s): Ōita City and Usuki City, Ōita Prefecture; Himon’ya, Meguro City, Tōkyō–to. Positions, etc.: Salesians of Don Bosco Missionary. Usuki Domain Office of Religious Affairs (religion magistrates / shūmon bugyō 宗門奉行) Biographical History: Same as fonds. Archival History: Same as fonds. Acquisition Source: Same as fonds. Scope and Content: The majority of these documents are (1) memos (oboe 覚; see below regarding content) submitted to religion magistrates from various individuals in Usuki Domain, and other (2) documents, booklets, etc. mixed in with these documents when they were being organized during the modern period and later. (1) is comprised of documents (memos) and letters sent to the Usuki Domain’s Office of Religious Affairs by government offices, temples, village officials, town officials, etc. in Usuki Domain. There are twenty groups of several to dozens of items tied together with a twisted paper string. They were arranged as such during the Edo period for management purposes. There are thirty-five ungrouped items, twenty of which are from the eleventh month of Kyōhō 18 (1733). These twenty documents were probably grouped together in the past. The number of items in each group is shown in the below table. These groups have the following characteristics: (a) excluding some, generally the received documents (memos) are grouped by month, (b) the senders are diverse: local representatives (village unit heads, village officials, town elders, etc.), temples / shrines, parishioner temples (priests, etc.), various government offices (domain retainers, trading posts / kaisho 会所), other domains’ offices of religious affairs, (c) their content primarily relates to the management of relatives of former Christians: fumie, tonsure, death, marriage, adoption, name changes, moving, travel, etc., (d) they are grouped by month regardless of their sender, content, and area which they are from. There is document bag titled “Bag From First to Twelfth Month of Kyōhō 1 [1716] I for Various Records Created by Person in Charge Each Month and Paperwork from Village Units (Excluding Family Registries),” a group of historical materials upon which i イ is written on the back edge of the outer page, and a pasted paper slip upon which is written “Documents Finished [Copying] into Journal and Put in Bag.” These give us a glimpse into how these documents were managed. In light of the above characteristics and the fact that Usuki Domains three religion magistrates alternated

17 in monthly shifts, it appears that (1) religion magistrates bundled together (some) documents used in correspondence related to their duties with twisted paper string for each of their month shifts, (2) part of these documents were copied to some sort of journal, after which they were put in a bag, and (3) the katakana characters i イ, ro ロ, and ha ハ were used for document management and classification. While only a bag from Kyōhō 8 remains amongst these documents, the majority of these documents are from this year, and it thus appears that documents which were originally in this bag at some stage became scattered while leaving behind traces of how they were managed. It is necessary to examine how groups of documents remain in the files up through A21 in order to determine to what extent (1), (2), and (3) can be seen as the way that original records were kept at the Usuki Domain’s Office of Religious Affairs. The oldest historical materials in these documents are a group of seventeen of them from Kanbun 11 (1671) to Enpō 4 (1676), primarily proofs of membership to parishioner temples. 56 was originally stuck closed and could not be opened. After conservation work was carried out at the Vatican Library, it was discovered that it was comprised of eight groups bound together with twisted paper string. (2) is comprised of correspondence, haiku, Chinese poetry, etc. that Marega appears to have sent and received while staying at the Catholic Church in Kon’yachō, Ōita City. It can be seen that he was in contact with Takayama Hideaki 高山英明, former Ōita City mayor and descendant of Takayama Ukon 高山右近, as well as Dai Nippon Butokkai’s 大日本武徳会 Ōita branch. Based on the aforementioned clothing store boxes and the dates of the Tokyo Nichi Nichi Shimbun used for wrapping (1938–1940), it appears that A4 was put together around 1940, when Marega was posted at the Ōita Church. While the only trace of Marega organizing these documents (Marega numbers, written notes, etc.) is one picture postcard (A4-4), on it we find “Letters with i written on them are from Kyōhō (1716–1735),” and it thus appears that he grasped the content of these documents to an extent. Languages: Approx. 866 items in Japanese, 3 in Italian, 2 in Japanese Date Description Written: 2016/11/20 Description Author: Mino Yukinori

18

A5

Reference Code: maregaA5 Title: Fonds Marega File A5 Date Range: 1646−1877 Primary Date Range(s): Edo Period (1603–1868) Date Range Notes: Shōhō 3 (1646) to Keiō 3 (1877) Description Level: File Stacks Length / Quantity: 223 items (12 strings, 3 cards, 29 hōshi 包紙, 9 slips of paper, 4 envelopes, 163 archival documents, etc.) Notes on Physical State: It appears that A5 was made under the direction of Marega and organized using hōshi. Marega Numbers are written on the historical materials and wrapping materials. There are more than a few historical documents with Western calendar dates written on them in pencil. Provenance / Creation: Mario Marega. Originally from the Usuki Domain’s Office of Religious Affairs (shūmonkata 宗門方). Biographical History: Same as fonds. Place Name(s): Ōita City and Usuki City, Ōita Prefecture; Himon’ya, Meguro City, Tōkyō–to Positions, etc.: Salesians of Don Bosco Missionary Archival History: Given in 1953 by Marega to the Vatican. Acquisition Source: Same as fonds. Scope and Content: A5 consists of four groups of documents held together with string, wrappers (newspaper, wrapping paper), etc. It is difficult to infer the relationship between the four of them based on their physical state. However, this file consists of items that were grouped together on a storage shelf at the Vatican Library after being sent from Japan by Marega and subsequently placed by the individual at the library in charge of preservation in a single preservation bag. Thus it appears that they were grouped together to an extent during Marega’s time and are related to each other. Almost all of these historical materials are documents used to report to the Usuki Domain’s Office of Religious Affairs about the members of five household units, the carrying out of religious inquisitions, and the population, birth, death, movement, etc. of residents of Usuki domain villages. A5.1 was wrapped in an English-language newspaper and tied with twine. Furthermore, there are cards describing its content under the twine. On one of the cards is written “386–392.” These appear to be Marega numbers. However, A5.1 does not include 386 and 390–392. Eleven documents are individually placed in an envelope, wrapping material, etc. All of them are related to religious inquisitions and submitted by villages to the Usuki Domain's Office of Religious Affairs. Their date ranges and villages are not the same. On A5.1.5’s wrapper we find the Marega Numbers 493–407. However, it does not include 393, 397, 398, and 400–403. On the covers of A5.1.3.1 (“Record of Pure Land Sect Membership Investigation”) and A5.1.5.5.1 (“Record of Individuals Marrying Relatives of Former Christians") we find characters written in vermilion indicating that there content had been examined. This gives us a glimpse into the work carried out at the Office of Religious Affairs. The entirety of A5.2 is wrapped in a piece of paper. On this paper are 230–244, which appear to be

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Marega Numbers. However, 231 is not included in A5.2. It contains fourteen booklets entitled “Religious Inquisition Memos Regarding Number of People in Households,” which documents the number of people in domain retainers’ households by each area a government official ruled over. Six of these historical materials are from the Bunsei period (1818–1830), and three are from the Genroku period (1688 – 1704). A5.3 is wrapped in Ōsaka Mainichi’s (Tōkyō Nichi Nichi) English language newspaper, which is dated 1938/02/27. On this wrapper we find the Marega Numbers “M.277–321.” All of these documents are included therein. These documents are: “Record of Children Born to Relatives of Former Christians” (1 booklet), records of population and production capacity from Kyōhō 12 (1727), Tenpō 4 (1833), and Kōka 5 (1848) (totaling 22) and one bound bundle from Kyōhō 18 (1733), which covers twenty-two villages units. These population and production capacity records include number of births, deaths, and illnesses, and so on. On only the document submitted in Kyōhō 18 by the Nomura Village Unit found in his bundle there is the title “Record Booklet of Fumie.” It is possible that it was used for investigations carried out before fumie. The entirety of A5.4 is wrapped in a piece of paper. While on this wrapper are written the Marega Numbers “M90–M200,” M135 and M159 are not included. A5.4 is comprised of a document entitled “Five Household Unit Memo,” which records the names of the household heads of the Tatamiya Town’s five household units, as well as 109 documents entitled “Christian Inquisition Five Household Unit Document,” which were made for each five person household unit. Upon them were written five rules to be followed regarding the prohibition of Christianity. The head of each household unit would affix his seal to them, and documents from temples would be attached attesting that household members were parishioners. A5.4.2.1.1–19 consists of such documents from Higashi Kōno Village (Usuki City). There are six items with a vermilion “＋” written on their back edge, five of which include a former Christian in the five household unit appearing therein. Forty-one items are from a village that was in what is today Notsumachi, Usuki City. Excluding one of them, they all include a former Christian or the descendant of a former Christian. Languages: Approx. 200 in Japanese, 23 in Italian, 4 in Japanese Date Description Written: 2016/11/30 Description Author: Fujita Jun’ichirō

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A6

Reference Code: maregaA6 Title: Fonds Marega File A6 Date Range: 1635 Primary Date Range(s): 1635 Date Range Notes: Kan’ei 12 (1635) Description Level: File Stacks Length / Quantity: Archival documents - 89 entries / 371 items (22 jō [304 items] and 66 free-standing sheets of paper [four have title pages, etc.], 1 envelope), 23 wrappers / newspapers, 26 slips of paper, 3 cards, 1 modern envelope, 19 strings (twine, koyori, etc.) Notes on Physical State: It appears that documents in this file were managed by gluing them together. Therefore care must be taken when handling it. Provenance / Creation: Mario Marega A6 documents are originally from Usuki Domain's Office of Religious Affairs (shūmonkata 宗門方). The file also includes records created by Marega (slips of paper and cards) regarding the content and management of these documents. Place Name(s): Ōita City and Usuki City, Ōita Prefecture; Himon’ya, Meguro City, Tōkyō–to Positions, etc.: Salesians of Don Bosco Missionary, Usuki Domain Office of Religious Affairs (religion magistrates / shūmon bugyō 宗門奉行) Biographical History: Same as fonds. Archival History: Donated to the Vatican by Mario Marega in 1953. (The documents relating to Bungo Christians - the majority of the documents in A6 - were transferred to Marega in the 1930s). Acquisition Source: Same as fonds. Scope and Content: File A6 consists of archival documents carefully wrapped with washi 和紙 (Japanese paper), English language newspapers, etc., which were then all carefully wrapped together with a wrapper and tied together with a string. Damaged documents were handled much more carefully than other ones by, for example, wrapping them with paper. Under the string bundling all of the documents together were two cards upon which is written the content of the file. The majority of the historical materials in this file are oaths relating to the Christian inquisition carried out in Kan'ei 12 (1635) that were submitted by Usuki Domain villages and residents to the Office of Religious Affairs. While there are slight variations, they are generally titled “Oath for Christian Inquisition.” These documents are in Japanese widely known as nanban seishi 南蛮誓詞 or “Southern Barbarian oaths.” There are a total of 364 items. There is also one document in which a village unit headman attests that people are not a Christian and one in which it is attested that a priest is not Christian. Such documents were called ukejō 請状. There are twenty-two tsugi gami 継紙: sheets of paper comprised of several to dozens of glued together documents from a village or town. The number of documents in the tsugi gami for each village / town are as follows: Nakanogawa Village – 14, Yoshino-tsuji – 21, Irikita Village – 13, Tsukumi-hata Village / Matsukawa Village – 23, Utaise Village – 9, Kurono Village / Akano Village – 15, Kimoiri Village – 13, Kayoi Village – 20, Higashi Kōno Village – 10, 11, Kawarauchi Village – 11, Matsubara Village – 8, Suehiro Village – 32, Suguou Village – 15, Hosoeda Village – 14, Kugiono Ono Village – 25, Ogawachi Village – 12, 21

Tatami Town – 9, Sazuru Village – 12, Hetsugi-ichi Village – 2, Mieno Village / Tomuru Village – 10, name unknown – 1. There are two tsugi gami for Higashi Kōno Village, comprised of ten and eleven documents. The former set of documents is primarily regarding parishioners of Enpukuji, and this temple's attestation entitled “Attestation for Christian Inquisition” is found before nine oaths. The latter set of documents is primarily regarding parishioners of Myōrakuji. Enpukuji and Myōrakuji are both Zen sect temples. On these documents it is written that their priests were married. Thus, their attestation was deemed invalid, and the parishioners of these temples became parishioners of other temples (such as Usuki’s Kenshōin) and received documents attesting to this. There is an envelope upon which is written “Kan’ei 12 Higashi Kōno Village Unit Head Documents.” These documents were probably in this envelope. In the file there are items from the following villages that are not grouped together: Yokoo Village – 2, Ashikari Village – 13, Mochimaru Village – 2, Kurasono Village – 1, Ōuchi Village – 1, Iejima Village – 21, Ichinoo Village – 15, Tawara Village 1, Yamaoku Village – 4, Tamari Mizu Village – 1, unknown – 1. The aforementioned village unit headman attestation regarding Christianity is from Ichinoo Village and is not grouped together with another document. In it, we find information about the situation surrounding the persecution of Christians at the time: about a system for rewarding those who accused others of being Christian, how Christians should be investigated, and so on. It appears that oaths from Kan’ei 12 are also included in other bags. While not included in A6, records of the Christian inquisitions for each village unit were made in Kan’ei 12 based on these submitted oaths. They are held at Salesian Pontifical University. There is a high chance that these documents were pasted together by the Office of Religious Affairs, which received them from village unit heads. On the two cards in this file we find the following text: “Handwritten Documents Regarding the Oppression of the Japanese Catholic Church, Collected by Don Marega, Declarations Renouncing Christianity, No. 220–260, 1635, Small Group No. 4” (A6.1.1), and “Handwritten Documents Regarding the Oppression of the Japanese Catholic Church, Collected by Don Marega, No. 270–277, 326–340, 278–298, Year of 1635, Declarations Renouncing Christianity, Small Group No. 4” (A6.2.2.1.1). Almost all of the documents corresponding to the numbers (Marega Numbers) written on the card were in this group, however, we have not found nine items: 220–225, 228, 249, and 258. We also found historical materials with Marega Numbers spanning from 261 to 269 which are not written on the cards. Languages: Approx. 371 items in Japanese, 25 in Italian, 10 in English Date Description Written: 2016/11/20 Description Author: Ōtsu Yūji

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A7

Reference Code: marega.A7 Title: Fonds Marega File A7 Date Range: 1635–1943 Primary Date Range(s): Includes items from the seventeenth and twentieth century, but primarily consists of items from the eighteenth and beginning of nineteenth century. Date Range Notes: 1635 (Kan’ei 12) – 1943 (Shōwa 18) Description Level: File Stacks Length / Quantity: 721 catalogue entries (635 archival documents / jō 状, 35 strings, 17 newspapers, 5 hōshi 包紙, 4 envelopes, 3 koyori 紙縒, 2 cards, 2 slips of paper). Notes on Physical State: String, koyori, newspaper, envelope, rolled paper Provenance / Creation: Mario Marega. Documents from before the nineteenth century are in approximately thirty groups of varying sizes. They are from Usuki Domain’s Office of Religious Affairs (shūmonkata 宗 門方). Archival History: Given in 1953 by Marega to the Vatican. The materials relating to Bungo Christians––the majority of the documents in A7––were transferred to Marega in the 1930s. Scope and Content: These documents are primarily requests, questions, notifications, attestations, etc. submitted by villages, temples, etc. to the Usuki Domain’s Office of Religious Affairs relating to relatives of former Christians. Their content covers marriage, adoption, divorce, the severing of family ties, academic study / training, missing individuals, moving (people returning to their family registry, etc.), tonsure, name changes, and parishioner temple changes. Second greatest in number are questions and notifications submitted upon relatives of former Christians temporarily going somewhere else for business, pilgrimages, hot springs therapy, etc. The above two kinds of documents (over 600 of them) are found in A7.2, A7.4, and A7.6–9. Documents within this file are organized into thirty groups of varying sizes based on content and date. There are traces of Marega and/or his assistants organizing the documents (wrappers, string, memos, etc.), as well as of how documents were managed at the Office of Religious Affairs. For example, the thirty-seven items in A7.9.1 are grouped together with a hōshi made by the Office of Religious Affairs. There is also a group of various documents created / acquired by the office (documents related to purchases, pieces of paper, etc.; A7.3), and a group of seven oaths submitted to the office by households in Mochida Village (Ōno District) dated the seventeenth day of the eleventh month of 1635 (Kan’ei 12; A7.5). The former is held together with a modern paper sheet and envelope, and thus was probably created when Marega was going through these documents. The latter, on the other hand, has a piece of paper attached to it on which is written “seven oaths” in Japanese, and thus appears to have been the creation of the Office of Religious Affairs. The documents in A7 were all numbered by Marega with a stamp, pencil, or pencil (M331 to M800.6). A single number (or multiple sub–numbers) were assigned to sets of two or three documents with the same content, which indicates that Marega and/or his assistants grasped the content of these documents to an extent. Languages: Japanese, Italian, English (Newspaper) Date Description Written: 2016/11/20 Description Author: Miyama Jun’ichi

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A8

Reference Code: maregaA8 Title: Fonds Marega File A8 Date Range: 1635–1852 Primary Date Range(s): Edo Period (Entirety; 1603–1868) Date Range Notes: Kan’ei 12 (1635) to Kaei 5 (1852) Description Level: File Stacks Length / No. of Items: 440 Items (76 cards, 14 slips of paper, 26 newspaper wrappers, 6 hōshi 包紙, 1 koyori 紙縒, 34 strings, 3 envelopes, 280 jō 状) Notes on Physical State: Provenance / Creation: Mario Marega. Most of the documents were originally from the Usuki Domain’s Office of Religious Affairs (shūmonkata 宗門方) Place Names: Ōita City and Usuki City, Ōita Prefecture; Himon’ya, Meguro City, Tōkyō–to Positions, etc.: Salesians of Don Bosco Missionary, Usuki Domain Office of Religious Affairs (religion magistrates / shūmon bugyō 宗門奉行) Biographical History: Same as fonds. Archival History: Same as fonds. Scope and Content: A8 is divided into six groups (A8.1–A8.6). Each group is wrapped (with paper from an opened and stamped postal bag, photographic paper, etc.) and tied with twine. The documents in each group are also individually wrapped with newspaper or other materials. The following newspapers were used as wrappers: Osaka Mainichi (English), Hōshū Shimbun, Ōita Shimbun, Nihon Katorikku Shimbun, and Fukuoka Nichi Nichi Shimbun. The oldest one is from 1939/04/10, and the latest one from 1942/01/04. One finds postal addresses such as the Roman Catholic Church in Kon’yachō, Ōita City. It is highly like that the files’ documents were organized when Marega was in Ōita. There are 440 items in this file. The documents (jō) originally from the Usuki Domain’s Office of Religious Affairs are as follows: (a) 269 Christian inquisition-related documents, (b) 2 oaths, (c) 7 notifications regarding birth, death, and marriage, (d) 1 inquiry regarding a name, and (e) 1 name list. Their dates are as follows: (a) Christian inquisition related documents – 1 from second half of 17th century (1 from Jōkyō 3), 72 from first half of 18th century (8 from Genroku 16, 18 from Hōei 8, 6 from Kyōhō 6, 39 from Kyōhō 10, 1 from Genroku 2), 5 from second half of 18th century (1 from Hōreki 5, 2 from An’ei 2, 1 from Tenmei 3, 1 from Kansei 2), 146 from first half of 19th century (1 from Kyōwa 2, 1 from Bunka 3, 2 from Bunka 10, 1 from Bunsei 4, 21 from Bunsei 9, 52 from Tenpō 9, 18 from Tenpō 10, 25 from Tenpō 15, 25 from Kōka 2), 45 from second half of 19th century (25 from Kaei 5); (b) oaths – 1 from first half of 17th century (1 from Kan’ei 12), 1 from first half of 19th century (1 from Tenpō 11); (c) birth, death, and marriage notifications, (d) name inquiries, and (e) name lists – 1 from second half of 17th century (1 from Genroku 2), 6 from first half of 18th century (1 from Hōei 3, 2 from Shōtoku 2, 1 from Shōtoku 4, 1 from Kyōhō 3, 1 from Kyōhō 12 [includes estimated dates]), 1 from first half of 19th century (1 from Kōka 4), 1 unknown. There are 280 jō. The oldest is from Kan’ei 12 (1635), and the newest is from Kaei 5 (1852). Approximately seventy percent of them are from the 19th century. Most of them are reports that inquisitions were carried out in each Usuki Domain retainer group to the 24

Office of Religious Affairs. Generally higher ranked government officials would indicate that they confirmed that the content of each unit / organization inquisition report is correct. In the case of domain chief retainers, such a statement is not included. There are two of the latter kinds of documents: one regarding a single chief retainer, and one regarding a group of retainers. Of the two oaths, one is from the fifth day of the eleventh month of Kan’ei 12 (1859) and by the domain retainer Ebata Ichibee 江端市兵衛. It appears to have been made when the shogunate called for country- wide simultaneous inquisitions. In this document the characters 貴理師旦 are used for “Christian.” It was a normal oath indicating that people are not Christian, not a so–called nanban seishi 南蛮誓詞 (Southern Barbarian oath) used for former Christians. On the edge of the backside is an attestation by the Zen (Rinzai) sect priest Sessō, who carried out anti-Christian activities during the first half of the seventeenth century in this area. The other oath is dated the fourth month of Tenpō 11 (1840) and is written by the headman of the Kumamoto Domain’s Tsunagi–tenaga Akazawa Utarō 赤沢宇太郎, promising that all residents in this tenaga (a kind of administrative area in the Kumanoto Domain) are not Christian. The existence of such Kumamoto Domain documents within the Marega Collection—which is primarily comprised of ones from the Usuki Domain—shows that Marega collected Christian-related historical materials from outside of the Ōita Prefecture area as well. However, it is unclear why they are found here. The major characteristics of the six groups of documents in A8 and their Marega Numbers are as follows. A8-1 is primarily Christian inquisition documents from the Kōka (1844–1848) and Kaei (1848–1854) periods. Their Marega Numbers span from M942 to M1000 and B1 to B8. A8-2 is primarily Christian inquisition documents from the Hōei (1704–1711), Kyōhō (1716–1736), and Kaei periods. Their Marega Numbers span from 653 to 709. In A8–3, while there are multiple Christian inquisition documents, one also finds oaths and memos (oboegaki 覚書). Their Marega Numbers span from M205 to M216. There is also a document numbered 28-T. A8-4 is primarily Christian inquisition documents from the Genroku (1688–1704) to the Bunsei (1818–1830) period. Their Marega Numbers span from M803 to M848. A8-5 is primarily Christian inquisition documents from the Tenpō period (1830–1844). Their Marega Numbers span from M849 to M900. A8-6 is primarily Christian inquisition documents form the Tenpō period. Their Marega Numbers span from M901 to M941. Judging from the order of the Marega Numbers, it appears that these groups were originally in the following order: A8-4, A8-5, A8–6, A8–1, A8–2. A8–3 is different from the other groups: it appears that it was mixed into this file from another set of documents for some reason. Languages: Approx. 280 items in Japanese, 10 in Italian, 2 in Japanese Date Description Written: 2016/11/20 Description Author: Ōhashi Yukihiro

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A9.1

Reference Code: marega.A9.1 Title: Fonds Marega File A9.1 Date Range: 1667－1942 Primary Date Range(s)：1667–1868, 1938–1953 Date Range Notes: 1667 (Kanbun 7) to 1942 (Shōwa 17) Description Level File Stacks Length / Quantity: 763 catalogue entries (472 archival documents, 13 bundles, 4 yokochō 横帳, 21 hōshi 包紙, 185 slips of paper, 1 card, 23 newspapers, 15 envelopes, 2 twine strings, 2 koyori 紙縒, 23 strings) Notes on Physical State: A9-1 is comprised of seven groups of documents wrapped in newspapers and other materials, which were then wrapped in a newspaper and tied together with twine. After it was organized during the 2013–2016 general survey, it was placed in a Vatican Library preservation bag along with A9- 2, which consists of documents placed in an approx. 40 cm x 28 cm cardboard storage box. Documents with considerable damage due to insects and the like were repaired at the Conservation Workshop. Provenance / Creation: Mario Marega. The Japanese archival documents are originally from the Usuki Domain’s Office of Religious Affairs (shūmonkata 宗門方). Biographical History: Same as fonds. Archival History: Same as fonds. Acquisition Source: Mario Marega. Scope and Content: A9.1 is comprised of seven groups of documents each wrapped up in newspaper or other material. These groups are held together with wrappers and string. On the wrappers and documents we find numbers Marega wrote on them for management purposes. In A9.1.1, etc. these numbers are only found on the wrapper and not individual documents. There are cases in which all documents in a group are assigned the same number. A9.1 includes notifications sent from villages to the domain’s Office of Religious Affairs at the beginning of the eighteenth century, notifications of corpse examinations from villages during the second half of the eighteenth century, a death notification from the mid-seventeenth century, and correspondence relating to the office’s management (including domain residences in Edo and Osaka) (A9.1.2). One also finds a document relating to the carrying out of fumie (A9.1.3) and investigations into relatives of former Christians. Languages: Approx. 529 items in Japanese, 171 in Italian, 12 in English (1 also including Italian and Japanese, 1 wrapper, 1 envelope) Location of Originals: Vatican Library Related Materials: Same as fonds. Publications: Same as fonds. Name of Holding Institution: Vatican Library Updated 2016/11/20 Description Author: Ōtomo Kazuo

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A9.2

Reference Code: marega.A9 Fonds Marega File A9.2 Date Range: 1679－1940 Primary Date Range(s): 1679–1852, 1938–1940 Date Range Notes: 1679 (Enpō 7) – 1852 (Kaei 5), 1938 (Shōwa 13) – 1940 (Shōwa 15) Description Level: File Stacks Length / Quantity: 267 catalogue entries (154 archival documents, 82 wrappers, 8 slips of paper, 2 cards, 15 newspapers, 1 bag, 5 strings) Notes on Physical State: A9.2 is a group of documents inside of an approx. 40 cm x 28 cm cardboard box. It has been stored along with A9.1 (groups of documents wrapped in newspapers and other materials and all tied together with twine) in a Vatican Library preservation bag. They were organized during the 2013– 2016 general survey and placed in a preservation bag. Documents with considerable damage due to insects and the like were repaired at the Conservation Workshop. Provenance / Creation: Mario Marega. The Japanese archival documents are originally from the Usuki Domain’s Office of Religious Affairs (shūmonkata 宗門方). Biographical History: Same as fonds. Archival History: Same as fonds. Acquisition Source: Mario Marega. Scope and Content: The box containing A9.2 originally was a box for sweets, etc. Documents were placed in a box in which fifteen layers had been created with newspapers. In the first layer there was a group of documents bundled together with string. It appears that these measures were carried out based on the judgment of Marega. The majority of these documents are reports regarding religion inquisitions from temples during the Bunka (1804–1818), Tenpō (1830–1844), and Kaei (1848–1854) periods. They are often grouped together by period. Newspapers used were as follows: Hōshū Shinpō (1938/02/21) and Ōita Shimbun (1940/07/21). Languages: Approx. 249 items in Japanese, 10 in Italian, 4 in English Location of Originals: Vatican Library Related Materials: Same as fonds. Publications: Same as fonds. Name of Holding Institution: Vatican Library Updated: 2016/11/20 Description Author: Ōtomo Kazuo

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A10

Identification Code: Reference Code: maregaA10 Title: Fonds Marega File A10 Date Range: 1691–1941 Primary Date Range(s): Edo Period (1603–1868; Entirety) Date Range Notes: Genroku 4 (1691) – Ansei 3 (1856) / ~ Shōwa 16 (1941) Description Level: File Stacks Length / Quantity: 330 items, 493 catalogue entries (88 jō, 4 bundles, 201 tatechō 竪帳, 1 yokochō 横帳, 17 hōshi, 1 slip of paper, 2 cards, 1 envelope, 2 twine strings, 10 koyori 紙縒, 1 string) Notes on Physical State: The historical materials in this file were stored after having been tied with string, rolled up, and wrapped in newspaper. Thus the outside document is damaged considerably. The materials are tatechō (horizontally oriented pieces of paper folded in half vertically and bound together with koyori on the edge opposite of their creases). One of them consists of ten jō that were pasted together, and another jō pasted to a tatechō. Care should be taken when using these documents: when they were being organized in the past pasted together sheets came apart and are thus considered separate historical materials. Provenance / Creation: Mario Marega. Originally from the Usuki Domain’s Office of Religious Affairs (shūmonkata). Place Name(s): Ōita City and Usuki City, Ōita Prefecture; Himon’ya, Meguro City, Tōkyō–to Positions, etc.: Salesians of Don Bosco Missionary, Usuki Domain Office of Religious Affairs (religion magistrates / shūmon bugyō 宗門奉行 ) Biographical History: Same as fonds. Archival History: Donated to the Vatican by Mario Marega in 1953. (The documents relating to Bungo Christians––the majority of the documents in A10––were transferred to Marega in the 1930s). Acquisition Source: Same as fonds. Scope and Content: File A10 is comprised of three groups: A10-1, A10-2, and A10-3. Each group consists of smaller groups wrapped in newspaper and string. A10-1 includes a 1938 English–language newspaper and a Japanese–language one from the same year (Shōwa 13). A card (A10-1-1) is attached which provides an overview of the Marega Numbers of the documents contained therein. The A10-1-3 group, which consists of the majority of documents in A10-1, is wrapped in a Shōwa 16 (1941) newspaper. Its documents are bundled together with twine (A10-1-3-0). A10-2 is wrapped in a 1938 English language newspaper, on top of which, like A10-1, is found a card (A10- 2-1) upon which an overview of the Marega Numbers of the included documents are written. A10–2 is comprised of three groups of documents bundled together with koyori (A10-3-4 to A10-3-4-6). Pink pieces of paper are placed between the items found in A10-3. Each group is from the same time period and has similar content. They appear to have been originally from the Usuki Domain's Office of Religious Affairs. However, since A10-3 includes two historical documents that were reused for penmanship practice (A10-3-1-2, 3), it was probably rearranged during the modern period or later and thus is not arranged in the same way as it was when the Usuki Domain existed. It is clear that documents are divided up based on time period, type, creator, and addressee, and thus there is a high 28 possibility that they were selected and re–organized by Marega.

File A10 is comprised of historical materials with which Usuki Domain retainers and residents reported to the domain’s Office of Religious Affairs the carrying out of religious inquisitions, and the death, birth, movement, etc. of relatives of former Christians. A10-1 is historical materials with which domain retainers reported to the Office of Religious Affairs about the carrying out of religion inquisitions in units. They present the total number of households, workers, etc. for each domain retainer. The vast majority of them were made on the twenty-fifth day of the first month of Genroku 4 (1691). While some were made on the first day of the second month of the same year, it appears that they were made for the same set of religious inquisitions. Just like A10-1, A10-2 consists of religious inquisition reports. They were made on the twenty-third day of the first month of Kyōhō 14 (1729). While A10-1 and A10-2 were made at a different time, they are both reports regarding the same set of religious inquisitions, and thus adopt the same format. A10-3 are reports from village unit heads and town elders to the Office of Religious Affairs regarding the birth, death, movement, etc. of former Christians and their relatives in villages and towns. The vast majority of them were made on the twenty-ninth day of the first month of Tenpō 9 (1838). While documents are included from other years—Bunsei 10 (1827), Bunsei 12 (1829), Tenpō 5 (1834), Tenpō 11 (1840), Kōka 4 (1847), and Ansei 3 (1856)—their titles and content are basically the same. The same format being used in different time periods indicates that it was standardized throughout the Edo period. Marega assigned numbers to the documents in his collection. Documents in A10-1 span from M245 to M247. M247 has documents sub–numbered from 1 to 46 (21 and 33 are missing) and XI to LVII. A10-1-3-1-7-2, A10-1-3-1-8-1, and A10-1-3-1-9-1 consist of multiple pasted together documents. Each document is not assigned one Marega Number. Rather, number assignment appears to have been carried out in a somewhat random fashion: some individual documents are assigned multiple numbers, and some are not assigned numbers at all. A10-2 spans from M219 to M229. M219 is subdivided into 1 to 39 and I to X, M228 into 1 to 10 and I to VIII, and M229 into 1 to 4. A10-3 spans from M247 to M500. Based on these Marega numbers, we can see that Marega saw A10-1/2 and A10-3 as originally having been two separate groups of documents. The documents are not in the order of their Marega Numbers, and thus we can tell that the documents’ order was changed considerably after they were assigned Marega Numbers. In other files one finds documents with the same titles and content, and it is necessary to examine this file alongside them. Languages: Approx. 323 items in Japanese, 2 in Italian, 4 in English Date Description Written: 2016/12/03 Description Author: Kudō Kōhei

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The cards in Italian from A 1 to A 10

This material contains the following information about the cards written in Italian found from A 1 to A 10, which describe the summary, the contents, the period, the collectors and the parcel number of documents: - Sign and number of material; - Image of material; - Transcription of described information on the card; - Translation in Japanese of described information on the card.

Language: 12 cards in Italian Date of description: 2016/10/14 Descriptor: Ryo YUGAMI

MAREGA.A1.20.1

＜Transcription＞ Documenti manoscritti riguardanti alla persecu- zione della Chiesa Cattolica in Giappone Raccolti da Don Marega Documenti usati nel secondo volume ; zoku Bungo Kristan Shiryo. (A.D.1614~1864) Parte I doc. in varie avvenimenti di discendenti dei cristiani. 〃 II 〃 sui parenti e discendenti dei cristiani e apostate. 〃 III 〃 di E-fumi (atto di calpestazione degli oggetto reli- giosi, p.e, croce, attestante non-cristiano) 〃 IV 〃 presentati all’ufficio d’inquisizione a varie occasioni. Pacco XIX

30

＜Translation in Japanese＞ 日本のカトリック教会への迫害に関する手書き文書 ドン・マレガ収集 『続豊後切支丹資料』第二巻に使用された文書（西暦 1614 年～1864 年） 第一部資料 キリスト教徒の子孫に関するさまざまな事件 第二部資料 キリスト教徒で監視対象とされた親族と子孫について 第三部資料 絵踏みについて（キリスト教徒でないことを証明するため、例え ば十字架など宗教的物品を踏む行為） 第四部資料 宗門改役に出頭するさまざまな機会について 小包番号 19 MAREGA.A2.1.1

＜Transcription＞ ＜Translation in Japanese＞ Documenti manoscritti riguardanti alla per- 日本のカトリック教会への迫害に関する secuzione della Chiesa Cattolica in Giappone 手書き文書 Raccolti da Don Marega ドン・マレガ収集 Documenti usati nel primo volume di ドン・マレガ著『豊後切支丹資料』 Bungo Kristan Shiryō di Don Marega 第一巻に使用された文書 A.D.1614~1864 （西暦 1614 年～1864 年） Pacco XVIII 小包番号 18 MAREGA.A3.1.1

31

＜Transcription＞ ＜Translation in Japanese＞ Documenti manoscritti riguardanti 日本のカトリック教会への alla persecuzione della Chiesa Catto- 迫害に関する lica in Giappone 手書き文書 Raccolti da Don Marega ドン・マレガ収集 Fumie (calpestio degli oggetti religiosi, p.e., croce, 踏み絵（キリスト教徒でないことを per certificare la fede non-cristiana) e 証明するため、例えば十字架など宗教的 attestazione di morte dei cristiani e loro 物品を踏む行為）とキリスト教徒とその descendenti. 子孫の死亡証明 1703~1771 1703 年から 1771 年 Pacco XIV 小包番号 14 MAREGA A4.1.1.

＜Transcription＞ ＜Translation in Japanese＞ Documenti Manoscritti riguardanti 日本のカトリック教会への迫害に alla persecuzione della Chiesa Catto- 関する手書き文書 lica in Giappone (1614~1871) （1614 年から 1871 年） Raccolti da Don Marega ドン・マレガ収集 Attestazione fatta sui descendenti dei 例えば、居住地の変更や剃髪等、さまざま Cristiani a varie occasiomi ; p.e. come な機会にキリスト教徒の子孫に交付された Cambiamento della residenza, tonsura .. etc. 証明書 Pacco XIII 小包番号 13 番

32

MAREGA A5.4.1.1

＜Transcription＞ ＜Translation in Japanese＞ I Documenti manoscritti riguardanti alla 日本のカトリック教会への persecuzione della Chiesa Cattolica in 迫害に関する手書き文書 Giappone Raccolti da Don Marega ドン・マレガ収集 No. M.90~200 No. M.90~200 Giuramento di Go-nin-gumi (gruppo di 5 per- キリスト教徒と疑われる者を発見した sona) sulla fedelta di avvisare in caso che 際、通報する旨を誓った「ゴニングミ（五 si trova qualcuno chi somiglia Cristiano 人の人々から成る組）」による宣誓書 1622~1646 1622 年から 1646 年 Pacco X 小包番号 10 番

MAREGA A6.1.1

＜Transcription＞ ＜Translation in Japanese＞ I Documenti manoscritti riguardanti alla 日本のカトリック教会への迫害に persecuzione della Chiesa Cattolica in 関する手書き文書 Giappone Raccolti da Don Marega ドン・マレガ収集 Le dichiarazioni di Apostasia 棄教の宣言 No. 220~260 1635 No. 220~260 1635 年 Pacco IV 小包番号 4 番

33

MAREGA A6.2.2.1.1

＜Transcription＞ ＜Translation in Japanese＞ I Documenti manoscritti riguardanti alla 日本のカトリック教会への persecuzione della Chiesa Cattolica in 迫害に関する手書き文書 Giappone Raccolti da Don Marega ドン・マレガ収集 No. 270~277, 326~340, 278~298 No. 270~277, 326~340, 278~298 Documento del giuramento dell apostasia 棄教の宣誓書 1635 1635 年 Pacco IV 小包番号 4 番 MAREGA A7.1.1

＜Transcription＞ ＜Translation in Japanese＞ I Documenti manoscritti riguardanti alla 日本のカトリック教会への迫害に関する手書き persecuzione della Chiesa Cattolica in Giappone 文書 Raccolti da Don Marega ドン・マレガ収集 No. M 331~419, 468~476, 511~531, No. M 331~419, 468~476, 511~531, 602~611, 688~748, 749~800 602~611, 688~748, 749~800 Vari documento di Apostata e suoi figli e 剃髪、結婚、養子縁組、移住等、 parenti 棄教者とその子供、親戚に関する a l’occasione di tonsura, matrimonio, adozione, さまざまな文書 imigrazione ････ etc. 1690 年から 1847 年 1690～1847 Pacco VIII 小包番号 8 番

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MAREGA. A8.1.0.2

＜Transcription＞ ＜Translation in Japanese＞ I Documenti manoscritti riguardanti alla 日本のカトリック教会への迫害に persecuzione della Chiesa Cattolica in Giappone 関する手書き文書 Raccolti da Don Marega ドン・マレガ収集 Le attestazione dei bonzi che garantis- 村人 キリスト教徒の子孫の仏教信仰を cono la fede buddistica dei paesani 保証する僧侶の証明書 descendenti dei cristiani M. 801~848 1826 M. 942~88 1852 M. 801~848 1826 M. 942~88 1852 〃 849~900 1728 M. 207~212 1718 〃 849~900 1728 M. 207~212 1718 〃 901~941 1844 〃 901~941 1844 〃 653~709 1711 〃 653~709 1711 Pacco III 小包番号 3 番

MAREGA A9.1.0.1

35

＜Transcription＞ ＜Translation in Japanese＞ I Documenti manoscritti riguardanti alla 日本のカトリック教会への迫害に persecuzione della Chiesa Cattolica in Giappone 関する手書き文書 Raccolti da Don Marega ドン・マレガ収集 No. B. 641~645, 646~712, 713~771, 845~894, No. B. 641~645, 646~712, 713~771, 845~894, 774~780, 819~844, 910~924 774~780, 819~844, 910~924 Vari documenti dei parenti dell’Apostata a 結婚、死亡、移住、剃髪、 l’occasione di matrimonio, morte, 旅行等、 棄教者の親族に関する immigrazione, tonsura, viaggio ･･･ etc. さまざまな文書 1613~1848 1613 年から 1848 年 Pacco VII 小包番号 7 番

MAREGA A9.2.1

＜Transcription＞ ＜Translation in Japanese＞ I Documenti manoscritti riguardanti alla 日本におけるカトリック教会の迫害に関する手 persecuzione della Chiesa Cattolica in 書き文書 Giappone Raccolti da Don Marega ドン・マレガ収集 No. 1.T ~225.T 番号 1.T ～ 225. T. Le attestazioni dei bonzi che garantiscono 地元の人間の仏教への帰依を保証する、 la fede buddistica dei paesani. 僧侶の証明書 La certificazione di nascita e morte. 出生・死亡証明書 1646~79. 1822~1852. 1646 年から 79 年 1822 年から 1852 年 Pacco I 小包番号 1 番

36

MAREGA.A10.1.1

＜Transcription＞ ＜Translation in Japanese＞ 305~321 1833 305~321 1833 年 348~384 1835~1840 348~384 1835 年から 1840 年 386~392 1777 386~392 1777 年 427~500 1838~1840 427~500 1838 年から 1840 年 501~566 1838 501~566 1838 年 567~631 1697 567~631 1697 年 Censimento di contadini e soldati. 農民と兵士の動態調査 Pacco II 小包番号 2 番

37

Part Ⅱ Selected Documents of the Fonds Marega A1-A10

38

A1①From “Copy of Kanbun 1 Year of the Ox [1661] Nagasaki [Magistrate] Correspondence” (1) i [い] (A01-8-1-1)

ⅲ

1. From “Copy of Kanbun 1 Year of the Ox [1661] Nagasaki [Magistrate] Correspondence” (A01-8-1-1)

(1) i [い] I am sending you a letter. Two days ago on the twenty-forth, an edict [of Edo rōjū 老中 (senior councilors)] arrived, which had instructions regarding Christianity. They sent a separate order regarding the Christians that Kurokawa Yohē gave [to the Usuki Domain] to keep in custody and the Christians who, having been accused of being such by someone, [should] be caught and sent [to Nagasaki]. Just as this order states, immediately capture [those listed] and send them here [to Nagasaki]. There are two Christians in Watanabe Sōkaku’s territory. Since neither the retainers of Watanabe nor people in his territory have any knowledge [about this] and thus there is no one that can properly deal with it, please get hold of them there [on your side in the Usuki Domain], and hand them over when the retainer of Hosokawa Ecchū-no-kami [Tsunatoshi] comes to get them. With regard to Kudo Village's Jūemon, since he is being summoned to Edo, please quickly have a person [official] from your domain come [to Nagasaki] to pick [Jūemon] up and be in charge of watching over him while he is brought to Edo. Regarding arrangements [during the trip to Edo] for ocean boatman as well as laborers and horse exchange at post stations on land, an attestation with orders has arrived here [in Nagasaki] from the rōjū, and I will hand it over when the prisoner [Jūemon] is picked up. Thus are the orders given by the rōjū. [Magistrate in Nagasaki] Tsumaki Hikoemon (Seal) Twenty-sixth day of the third month [of Kanbun 1] To Inaba Zusho Watanabe Tonomo Yamada Nui [Karō (Chief Retainers) of Usuki Domain] “I am sending an attestation addressed to the local residents regarding those to be arrested in Watanabe Sōkaku's territory. I think it would be best if those who go to arrest them carry it.” There is a separate sheet listing the number, etc. of the prisoners found in the above letter. (Zoku Bungo Kirishitan shiryō 続豊後切支丹史料 [Historical Documents Regarding Bungo Christians, vol. 2], p. 56).

39

ⅱ

ⅰ

一 ⅲ 一 「 ⅱ ⅰ

別 右 付 可 囚 よ 海 請 其 久 請 其 有 渡 搦 書 召 宗 被 到 越 一 「 （(

紙 、 申 人 り 陸 取 元 取 元 捕 付 捕 門 仰 来 筆 之 土 之 部 申 尚 表

ニ 御 如 候 う 被 船 被 ゟ 村 ニ ゟ 候 宗 爰 差 越 之 越 仕 候 令 々

紙)

有 状 三 此 、 け 頭 申 宰 十 可 召 、 覚 元 越 被 も 候 、 間 啓 渡 「

之 之 月 ニ 右 取 仰 宿 、 領 右 参 捕 少 知 へ 申 申 の 、 吉 、 上 部 趣 山 渡 稲 廿 候 之 被 付 次 江 之 衛 候 置 知 行 可 候 候 幷 依 利 召 候 宗 寛 、 田 部 葉 六 、 旨 申 候 之 戸 仁 門 間 、 故 所 致 間 吉 訴 之 支 捕 、 覚 文 元

囚 縫 主 図 日 恐 従 候 御 儀 へ 早 儀 、 細 慥 ニ 差 、 候 人 、 丹 被 然 知 人 殿 殿 書 惶 御 刻 証 ハ 可 々 、 相 川 成 類 越 此 利 有 黒 宗 参 者 行 ／ 丑

之 殿 殿 殿 謹 老 相 文 、 被 御 江 渡 越 も 門 候 書 支 之 川 門 候 一 所 之

数 言 中 渡 爰 御 送 越 戸 越 中 の 之 付 丹 候 与 之 衆 昨 召 年

共 被 し 元 老 届 へ 可 守 も 者 之 之 而 兵 儀 持 廿 捕 長

書 仰 へ 中 候 被 被 家 無 両 通 も 新 衛 従 参 四 者 崎

候 越 到 、 召 申 来 之 人 、 の 規 預 御 被 日 之 と

物 候 来 寄 候 候 早 、 ニ 置 老 申 御 儀 遣

一 候 候 間 々 別 被 中 可 奉 ニ 取

通 間 間 、 紙 申 然 書 付 ／

、 妻 、 、 ニ 候 存 、 木 候 百 よ り

彦 」 姓 右 中 之 衛 へ 状 写

門 証

文 」

判 」

40

②From “Kanbun 1 Year of the Ox [1661]: Copy of Letter Sent from Here [Usuki Domain] to Nagasaki” (6)Ni [に]

ⅱ

2. From “Kanbun 1 Year of the Ox [1661]: Copy of Letter Sent from Here [Usuki Domain] to Nagasaki” (A01-1-2)

(6)

Ni [に] I am sending you a letter. I am happy to have heard from Chaya Jinbē [Usuki Domain purveyor merchant] that there [in Nagasaki Tsumaki] Hikoemon is doing well. Of the twenty-four people returned here [to Usuki] in the twelfth month after their lives were spared due to their

renunciation of Christianity, Mori Village’s Jin’emon , who was forty-two years old last year, died on the first of this month due to

illness. As for his religion, he was a parishioner of the Pure Land Sect temple Ryūgenji. After a thorough inspection, we had him

buried there. Please share this with Hikoemon when you have a chance. Details will be provided by Chaya Jinbē. If there is anything regarding this, please say so. I will contact you again. Nui

Zusho

Fifth day of the seventh month

To Retainers of Hikoemon Kawashita Kanbē Sakashita Zenbē

(Zoku Bungo Kirishitan shiryō 続豊後切支丹史料 [Historical Documents Regarding Bungo Christians], p. 53).

41

(A1-8-1-2) (A01-1-2)

[Explanation]

A01-8-1-1 (Marega 403) and A01-1-2 (Marega

413) are two thin booklets recording the correspondence

between Nagasaki and the Usuki Domain (Edo and Usuki).

They provide us with a picture of how Christians were found and handled during Kanbun 1 (1661). Let us go over the chain of events found above. Here, we will refer to the letters in the booklets using numbers assigned to them based on their chronological order. Of them, (1), (6), and (9)-2 have been translated.

During this year the feudal lord Inaba Noto-no- kami (Nobumichi) was in Edo, and in Usuki the heir of the lord Ukyō-no-suke (Kagemichi) and his retainers dealt with the Nagasaki Magistrate. (The post of Religion Magistrate in Usuki Domain had not yet been created.) Watanabe Tonomo (Chikatada), Inaba Zusho (Masashige), and Yamada Nui (Toshitsune) appear in Shoshitsuyaku zenroku 諸執役前録 as chief retainers. ⅰ Tsumaki Hikouemon was appointed as Nagasaki Magistrate in the sixth month of Manji 3 (1660), and arrived in Nagasaki in the ninth month of the same year. There were two Nagasaki magistrates who switched yearly between Nagasaki and Edo.

ⅱ ⅰ Kurokawa Yohee resided in Nagasaki until the ten

節 御 委 右 に 病 去 十 志 方 御 一 ( month of Manji 3 (1660), and gave the Christians uncovered 候 用 細 之 て 死 年 四 た ゟ 機 筆 に 表

七 、 之 茶 段 御 仕 之 人 ん 申 嫌 令 during this time (according to [2], twenty people and a baby) 紙) 彦 月 恐 儀 や 座 候 年 此 類 越 能 啓 右 五 惶 も 甚 彦 候 、 付 方 門 珍 被 上 「 to the Usuki Domain to be put in a prison. In letter (1), based 寛

衛 日 謹 御 兵 右 ニ 宗 四 へ こ 重 成 候 文 on orders from rōjū in Edo, Tsumaki tells Usuki Domain

門 言 座 衛 衛 付 門 十 御 ろ 奉 御 、 様 候 方 門 、 ハ 二 返 ひ 存 座 其 元 chief retainers to send these Christians as well as other people ／

御 ハ ゟ 様 弥 浄 、 シ 申 候 候 御 newly identified as Christians to Nagasaki. 丑

内 ヽ 可 へ 相 土 右 被 命 、 旨 地 之 At the time, Katsuragi Village was part of three 可 被 御 改 宗 之 成 を 然 、 坂 河 被 申 次 土 龍 仁 候 御 ハ 頃 彦 年 different territories: Usuki Domain (over 148 koku), Oka 長 下 下 仰 上 而 葬 原 右 内 助 、 茶 右 Domain (over 23 koku), and the 100 koku area given to 善 勘 付 候 之 ニ 寺 衛 、 被 去 や 衛 崎 兵 兵 候 、 刻 取 と 門 森 成 年 甚 門 江 Tokugawa Ieyasu’s gun caster Watanabe Sōkaku. Hosokawa 衛 衛 、 自 被 置 申 今 村 、 き 兵 様 此 方 Ecchū-no-kami (Tsunatoshi), the lord of the Kumamoto

様 様 尚 然 仰 せ 寺 月 仁 極 り 衛 弥 期 此 上 申 之 朔 右 月 ゟ Domain, also had territory in Bungo. We can see that in 遣

後 筋 可 候 旦 日 衛 ニ 状 Watanabe Sōkaku’s territory the uncovering of Christians

音 被 、 那 ニ 門 写 was left to the neighboring feudal lords.

之 下 と 図 縫 候 申 」

書 殿 、 者

42

③ From “Copy of Kanbun 1 Year of the Ox [1661] Nagasaki [Magistrate] Correspondence” (A01-8-1-1)(9)-2 Ho [ほ] ⅱ

3. From “Copy of Kanbun 1 Year of the Ox [1661] Nagasaki [Magistrate] Correspondence” (A01-8-1-1) (9)-2 Ho [ほ] I read your letter dated the twenty-first that arrived here now. According to it, Sakon (from Otozu Village in the shogunate’s territory) bought the house that Jūzaburō (of Watanabe Sōkaku's territory in Katsuragi Village [and who had been brought to Nagasaki last year]) had lived in. When demolishing the house, in the kaya [grass] that had been used as roof material, there were four pieces of paper with writing on them, so Tao gave them to the Village Unit Headman Sōzaemon of Sōkaku's territory. Sōzaemon brought the four sheets to the Morimachi Village Unit Headman

Jirobē (of Noto-no-kami's territory) and explained the situation. You said that you had carried out a general investigation into the

situation and that you would send [to Nagasaki] a document stating that the eight men and women written [on these papers] are being

held as well as the four pieces of paper from the roof. I have certainly received them.

Sorry to trouble you, but order the person from Noto-no-kami’s territory to advise the Village Unit Headman to be careful that these individuals do not go anywhere. Direct him to do so until we send more instructions after looking into this thoroughly here [in Nagasaki]. I will share details orally with Nakanishi Jūrōemon, who has come as a messenger. Tsumaki Hikoemon (Seal) Twenty-sixth day of the seventh month To Yamada Nui Inaba Zusho

[p.s.]

“You should next also inform the [Edo] rōjū, carefully and quickly as you having been doing. Be all the more careful, and until there

are more instructions, hold onto [these eight individuals] as you are doing now.”

There are two separate sheets regarding the content of the above letter. (Zoku Bungo Kirishitan shiryō 続豊後切支丹史料 [Historical Documents Regarding Bungo Christians, vol. 2], p. 59-60).

43

After receiving (1), the Usuki Domain indicated via (2) ⅰ that it had understood the content of the letter, and the next day

reported on the situation in (3). One of the individuals whose arrest

was newly ordered had moved to Satsuma. Someone was quickly

sent to do so and the individual was directly brought to Nagasaki.

The magistrate then contacted the domain (4) to state that the person

had arrived, and a letter expressing thanks for this notice was sent

from the domain (5). On the other hand, the Usuki Domain feudal

lord Noto-no-kami (in Edo) was also informed about the content of

letter (1) by rōjū, and Noto-no-kami reported that the rōjū had done

so to Tsumaki, who was in Nagasaki (first translated letter above [1]), and attached a copy of the rōjū's instructions. Tsumaki also shared the situation surrounding the arrests by corresponding with the Usuki Domain ([2]), and when Jūemon arrived in Edo, Noto-no- kami let Tsumaki know (third translated letter above (9)-2).

Some of the people sent to Nagasaki the previous year had renounced Christianity. Their lives were thus spared and they were returned home. However, they continued to be watched, and their deaths were reported to Edo via the Nagasaki Magistrate (6),(7).

Documents related to Christianity were found in the house of someone who had been arrested for being Christian and sent to Nagasaki. Immediately Nagasaki was contacted, and the magistrate sent a reply about how to handle these documents (8),(9).

When, for example, the name

ⅱ ⅰ of someone identified as a Christian was

ほ 口 可 吟 様 付 弥 申 屋 書 持 御 乙 書 後 之 然 去 「 uncertain, correspondence regarding the 右 上 被 味 ニ 、 能 候 ね 付 参 領 津 物 、 家 ハ ル 弥 尚 progress of additional surveys was carried 之 七 ニ 仰 仕 、 何 登 、 ゟ 之 仕 分 村 四 家 を 、 廿 被 々 out ((10), A01-8-2-1). Some of the

状 稲 山 月 申 付 重 御 方 殿 此 出 人 、 森 左 枚 を 、 渡 一 入 、 、 葉 田 廿 達 候 而 領 へ 御 も 申 数 様 町 近 在 ほ 部 日 御 被 individuals arrested in such a context were 意 図 縫 六 候 、 御 分 も 領 の 候 男 子 庄 方 之 と 公 宗 之 念 入 brought all the way to Edo (A01-8-3-1).

趣 書 殿 日 、 委 左 之 不 分 共 書 女 為 屋 ゟ 候 き 領 覚 貴 、 御

ハ 様 様 恐 細 右 者 参 ゟ 之 付 八 申 次 相 ニ 申 乙 知 札 重 念 別 御 惶 ハ 申 ニ 候 彼 儀 四 人 聞 郎 渡 付 候 津 行 只 而 早 From these letters relating to

紙 報 謹 御 迄 被 様 庄 ハ 枚 預 候 兵 申 、 処 村 所 今 御 々 the uncovering of Christians, it can be seen

ニ 言 使 ハ 仰 ニ 屋 御 御 り ニ 衛 ニ 則 、 左 葛 到 左 被 、 者 、 付 心 ニ 六 越 手 付 方 付 宗 屋 近 木 来 右 仰 that during this time in Usuki Domain, 二 中 右 可 添 能 ケ 、 形 、 へ 、 覚 ね と 村 、 申 越 detailed instructions were given by the

通 西 【 被 、 被 敷 慥 幷 有 、 惣 庄 ニ 申 之 令 迄 候

有 十 欠 下 油 仰 儀 請 右 増 右 左 屋 敷 者 十 拝 ハ 通 Nagasaki Magistrate based on the orders

之 郎 損 候 断 ニ 取 之 僉 四 衛 惣 申 買 三 見 、 、 of rōjū, who formed the core of the

候 右 】 、 不 候 儀 枚 門 左 候 取 郎 候 只 追

衛 爰 仕 得 被 之 能 衛 〔 候 跡 、 今 付 shogunate. These instructions included

妻 門 元 候 共 成 書 登 門 か 職 之 御 detailed information, such as the names of

木 へ 、 、 付 守 方 や 分 老

彦 殿 へ の ニ 中 specific people to be arrested. On the

右 、 内 而 へ Usuki Domain side, the domain lord Noto- 衛 〕 可 も no-mori (who was in Edo), the chief 門 被 相 差 達 retainers (who were in Usuki), and the 判 置 可 domain lord's son Ukyō-no-suke 候 申 、 候 exchanged letters with the rōjū and the

以 、 Nagasaki magistrate, trying to carry out the 上

」 instructions they have received without fail.

44

A2①[Kanbun 8 / 1668] Memo [Report to Edo Shogunate’s Head of Religious Inquisition from Usuki Domain Lord Regarding Arrest,

ⅱ

ⅱ 一 一 保 北 九 付 従 近 越 候 茂 以 横 病 申 長 井 則 四 申 田 條 月 已 而 奉 年 中 付 兵 前 尾 死 来 崎 野 長 つ 越 若 安 廿 上 、 行 私 守 、 衛 細 村 仕 候 江 村 崎 御 候

狭 房 五 、 則 衆 領 留 長 与 川 茂 候 へ 可 作 江 座 所

守 守 日 在 当 分 守 崎 申 越 助 付 共 差 兵 遣 候 穿

様 様 所 月 ニ 居 奉 者 中 子 、 、 遣 衛 之 而 鑿 江 廿 帰 方 行 之 守 吉 則 彼 候 女 申 従 申 申 三 居 へ 衆 下 領 松 其 女 旨 房 候 在 付

付 日 申 被 よ 人 内 与 段 房 、 、 、 所 候

遣 被 候 申 り ニ 下 申 甚 当 松 御 差 へ 稲 候 申 付 達 而 徳 者 三 八 平 尋 越 ハ

葉 、 越 、 候 罷 丸 、 郎 月 甚 之 候 、

能 候 由 在 村 此 殿 十 三 儀 故 い

登 、 へ 三 郎 有 、 ま

守 申 日 殿 之 せ

達 ニ ゟ 候

候 間

、

1. [Kanbun 8 / 1668] Memo [Report to Edo Shogunate’s Head of Religious Inquisition from Usuki Domain Lord Regarding Arrest,

Imprisonment, and Thorough Investigation of Suspected Christians] (A02-2-3-1-1)

Memo The other day I was informed by letter that Nagasaki Magistrate Matsudaira Jinzaburō instructed that thirty [suspected] Christians in my territory be arrested and imprisoned near the castle. Since of the thirty people, three have already died due to disease, I arrested the remaining twenty-seven and imprisoned them near the castle. I have created this document to inform you of this. In the third month of last year, Nagakuma of Kudo Village accused his mother, younger sister, and younger brother of being a Christian. He returned to the village after appearing in Nagasaki. Again on the sixth of this month Nagakuma accused thirteen people of being Christian. One of these thirteen people was included in the above-mentioned thirty people about which a notification came from Nagasaki. Thus, I informed Matsudaira Jinzaburō about this, and imprisoned the remaining twelve people near the castle. I ask that you also look at this document regarding Christians. The other day I informed you that there were instructions from Nagasaki Magistrate Matsudaira Jinzaburō that sacred pictures [imase いませ] are in the residence of Chōemon who lives in Ino Village and thus should be looked for. When searching based on Jinzaburō’s instructions, four sacred pictures were found and brought to me from there, so I sent them to Nagasaki.

45

Imprisonment, and Thorough Investigation of Suspected Christians] (A02-2-3-1-1)

ⅰ

ⅰ

一 一 一 段 申 候 井 付 舎 只 此 申 訴 者 訴 三 久 籠 仕 申 候 三 被 九 、 候 之 野 茂 申 今 段 参 人 ニ 人 月 土 舎 、 入 之 拾 申 月 先 様 間 村 則 付 城 、 候 仕 而 仕 其 村 申 残 候 様 人 越 二

日 に 致 長 進 置 下 則 三 候 御 、 身 長 付 ル 、 に 捕 、 日 覚 申 与 穿 右 之 候 ニ 長 拾 、 座 其 之 熊 置 貳 右 と 之 私 長 入 、 鑿 衛 申 、 右 崎 人 此 候 節 母 与 候 拾 三 被 、 領 崎 候 従 長 門 候 右 之 甚 之 内 、 長 ・ 申 、 七 拾 申 城 内 従

、 甚 崎 屋 、 之 拾 三 内 壱 当 崎 妹 者 則 人 人 越 下 切 松 甚 三 江 敷 類 二 郎 ニ 人 六 江 ・ 、 書 召 之 候 ニ 支 平 三 郎 差 ニ 門 人 殿 而 者 日 参 弟 是 付 捕 内 段 籠 丹 甚

郎 殿 越 い 之 茂 へ 御 右 又 罷 三 者 進 、 三 、 舎 類 三

殿 被 ま 書 籠 申 座 長 類 帰 人 去 之 城 人 先 申 門 郎

ゟ 申 せ 達 候 崎 門 候 を 年 申 下 者 日 付 之 殿

被 越 有 、 、 ゟ 拾 候 病 以 置 者

候 之 三 、 死 書

人 状

Nagasaki Magistrate Matsudaira Jinzaburō instructed that the wife of Sakubee, who lives in Ino Village, be brought to

Nagasaki for questioning. However, she died of disease on the thirteenth day of the eighth month of this year. I thus informed

Jinzaburō of this.

Yoshimatsu, the child of Mosuke who lives in Yokoo Village, had lived in Shimo Tokumaru Village in the territory of Ecchū-no-kami. I was informed by the Nagasaki magistrates [Matsudaira Jinzaburō and Kōno Gon’emon] on the twenty-third day of this month that when they contacted the rusui [留守居] of Ecchū-no-kami, they were told that Yoshimatsu had in recent years returned to my territory. Therefore I issued instructions [to investigate and arrest] Yoshimatsu on the ground. (End)

Twenty-fifth day of the ninth month Inaba Noto-no-kami

Hojō Awa-no-kami Yasuda Wakasa-no-kami

46

A2②[Kanbun 8 / 1668] Memo [Report from Usuki Domain Retainer Itō Matazaemon to Rusui Regarding Measures for Suspected

ⅱ 一 ⅱ 一 参 成 可 長 奉 御 者 市 御 様 罷 不 仕 籠 申 仕 端 罷 其 右 聞 左 度 ほ 仕 崎 行 断 之 浜 心 子 出 被 置 舎 上 候 々 越 村 之 候 九 右 と と 由 へ 衆 申 由 村 得 之 候 仰 可 被 候 儀 致 由 之 申 様 月 可 申 其 御 参 へ 上 ニ 与 ニ 段 も 候 申 申 へ ハ 風 に も 付 ニ 十 被 候 元 内 候 得 度 付 吉 而 早 の 、 由 付 ハ 中 聞 而 の を と 吉 岡 九 仰 ハ ニ 意 而 御 と 籠 女 御 々 有 惣 被 置 、 々 候 せ ニ 相 、 御

田 部 日 越 ゝ 而 ニ ハ 内 申 舎 房 座 長 之 而 仰 候 難 様 ん も 背 常 両

清 忠 候 先 御 而 如 意 分 仕 た 候 崎 候 此 、 へ 成 子 た( 申 、 々 右 兵 、 押 と 候 何 候 之 候 つ 間 江 ハ 長 長 ハ 所 わ ニ 聞 今 申

さ) 衛 衛 以 へ め 間 敷 処 通 付 、 、 窺 ゝ 熊 崎 一 被 け 御 せ 度 聞 仰 く 門 殿 上 置 可 、 思 、 、 、 今 内 申 先 儀 へ 段 ニ 座 、 訴 置 候 な

殿 、 、 有 た 召 と 是 此 度 々 様 隠 ニ 被 能 而 候 其 人 候 者 ど 此 候 つ 候 か 又 与 与 左 ニ 密 不 召 候 御 故 上 仕 処 方 、 申 間 く 長 吉 吉 様 と ニ 限 寄 間 、 座 、 を 追 候 ニ 右 も

伊 迄 其 分 、 加 崎 儀 類 ニ の 仕 、 候 、 候 沙 付 様 、 藤 其 上 有 成 様 ニ ハ 門 可 候 此 儀 先 之 通 汰 仕 長 子 此 わ 、

又 様 ニ 之 程 之 而 長 之 被 而 已 ハ 其 、 な 崎 共 長 け 其

左 子 而 候 不 者 御 崎 、 後 如 通 具 し へ も 熊 ニ 村

衛 も 共 参 ニ 相 訴 何 ニ に ニ 儀 而 所

門 達 、 様 而 意 人 様 ハ 候 之

而 ニ 得 ニ 共 へ 者 候 者 も

、 、

47

Christians, Handling of the Accuser Nagakuma, and the Treatment of Tatsu, the Wife of Ichihama Village’s Yokichi] (A02-2-8-1)

ⅰ ⅰ 一

不 審 之 預 類 彼 申 致 申 右 申 も 之 前 召 申 度 籠 上 様 籠 申 致( 去 仕 成 も 置 門 も 付 訴 上 之 越 の 儀 廉 捕 上 事 舎 候 子 舎 上 ル

到) 候 儀 の 可 之 の 候 人 候 段 候 方 者 ニ 、 候 ニ 不 へ 、 申 、 十 着 而 有 共 申 由 共 儀 候 得 を ニ ゟ 、 御 訴 ハ 思 申 者 松 付 并 四 覚 宗 之 ニ 様 ニ 在 者 者 者 も 付 長 能 左 人 、 召 付 、 平 候 長 、 日 門 候 内 も 而 所 如 共 、 申 、 熊 登 右 共 此 候 候 御 甚 段 熊 即 爰 日 奉 ハ 々 無 長 久 何 ハ 御 上 幸 致 守 申 ニ 以 由 而 両 三 、 訴 元 行 ゝ 申 御 崎 土 与 其 奉 候 私 訴 島 上 長 前 、 先 所 郎 又 人 御 致 方 、 渡 座 へ 村 被 村 行 様 使 人 原 た 崎 ゟ 被 内 被 様 長 仕 奉 発 行 迄 其 置 候 被 之 仰 ニ 衆 ニ ニ 候 ニ る へ 致 仰 証 仰 ・ 熊 候 足 届 村 候 、 召 儀 候 預 被 と 罷 様 罷 儀 早 訴 候 此 候 河 儀 拾 所 、 出 所 ハ 其 寄 者 、 置 仰 能 越 子 有 者 々 人 、 方 ハ 野 ハ 弐 へ 同 罷 隠 ニ 、 上 た 大 其 候 候 登 候 島 候 無 召 候 就 へ 、 権 在 人 十 密 而 宗 能 る か 時 て 者 守 へ 原 へ 御 連 も 夫 一 拾 右 所 之 出 六 御

ニ ハ 門 登 跡 た 拙 可 、 申 者 迄 ハ 座 参 の 拙 左 弐 衛 ニ 者 日 使

申 曽 之 守 の 不 者 然 右 付 、 、 候 候 ハ 者 右 人 門 召 長 之

而 儀 領 儀 残 又 ニ 之 候 乍 留 、 、 早 有 之 様 置 崎

趣

沙 ニ 分 ニ 申 、 長 由 次 主 今 終 速 之 者 へ 候 へ

汰 付 候 上 籠 熊 而 居 度 ニ と 一

不 ハ 候 舎 之 も 々

、 ハ ハ 申

、

48

2. [Kanbun 8 / 1668] Memo [Report from Usuki Domain Retainer Itō Matazaemon to Rusui Regarding Measures for Suspected Christians, Handling of the Accuser Nagakuma, and the Treatment of Tatsu, the Wife of Ichihama Village’s Yokichi] (A02-2-8-1)

Memo On the fourteenth I left here [Shimabara] and arrived in Nagasaki on the sixteenth. On that day I appeared at the Nagasaki Magistrate’s Office, and stated that I am visiting as an envoy of my master [Inaba Noto-no-kami]. I described in detail to the Nagasaki magistrates Matsudaira Jinzaburō and Kōno Gon’emon how the twelve people territory resident Nagakuma accused of being Christian are imprisoned and that Nagakuma has been confined to his residence. The two magistrates said, “We wanted to be first be informed privately without the twelve individuals being imprisoned.” I then said to the Nagasaki magistrates, “It has been established that accused individuals should be quickly arrested and swiftly brought to Nagasaki along with their accuser. Nagasaki is not contacted in advance. What happened this time is for the following reason. Since the lord Noto-no-kami was [not in his home of Usuki but] in Shimabara [to watch over Shimabara castle due to the scrapping (kaieki 改易) of the Shimabara Domain lord Kōriki Takanaga], it was decided that those watching over the [Usuki] domain would report Nagakuma’s accusation to [the lord Noto-no-kami in] Shimabara, and I went to Shimabara as an envoy. I was told by the lord Noto-no-kami that [since I was serving as an enjoy from Usuki that] I should also go to the Nagasaki magistrate and report the above.” The Nagasaki magistrates then said, “Why were the people that Nagakuma accused arrested despite the proper measure being entrusting them to their village of residence?” In response, I explained in detail, “The vast majority of the residents of Kudo Village, where this group lives, were accused of being Christians, and have been brought to Nagasaki, so [the accused] cannot be handed over [to the village where they live]. Furthermore, the residents of Noto-no-kami’s territory have been constantly told that when there is something suspicious regarding Christians, it should definitely not be handled at villages. They should notify the domain’s religion magistrate, reporting it in secret. However, that dog Nagakuma did not follow this, told people in the village about his accusations, and, during this time, saying that he was going to Nagasaki, even investigated [other people in the village]. It appears that village people are gossiping all over. For this reason, it's difficult to leave [Nagakuma] alone.” Having done so, the two Nagasaki magistrates said, “If that's those are the circumstances, it was indeed an appropriate measure to imprison [the accused Christians]. Please keep them imprisoned.” In the end they did not give any orders regarding the bringing [of the accused Christians] to Nagasaki. Please know that the Nagasaki magistrates’ view was not only with regard to Nagakuma but in general that if there is a person who accuses someone of being a Christian, first handle it privately, and quickly inquire to Nagasaki regarding what should be done. As for the wife of Yokichi who lives in Ichihama Village, when he was imprisoned because of the accusation of being a Christian, she said that she wants to go to Nagasaki to explain that he is not a Christian. Upon asking the Nagasaki magistrates what to do, they were of the view, “Someone like that coming to Nagasaki is a problem. Make sure that this kind of thing definitely does not happen.” Therefore, even if Tatsu petitions, no matter what stop her in her home [Usuki]. If even then she says that by any cost she wants to go to Nagasaki, force her to stop and report the situation to me. (End)

The nineteenth day of the ninth month Itō Matazaemon

Okabe Chūbee Yoshida Seiemon

49

A2③[Kanbun 8 / 1668] [Nagasaki Magistrate Letter Instructing the Usuki Domain Lord to Arrest and Imprison Yoshimatsu, the Child of Mosuke of Yokoo Village] (A02-10-1) ⅰ

ⅱ

ⅱ ⅰ 稲 九

葉 月 如 留 申 寅 留 人 領 右 さ 差 丹 卯 茂 貴 一 能 廿 此 守 候 十 守 ニ 下 吉 せ 顕 宗 拾 助 様 筆 登 二 御 居 之 月 居 而 徳 松 籠 置 門 八 子 御 啓

人 守 河 日 松 座 ゟ 旨 横 江 罷 丸 儀 舎 之 之 歳 吉 領 上

々 様 野 平 候 申 越 尾 申 有 村 者 可 候 由 、 松 分 候 御 権 甚 、 越 中 村 遣 候 茂 細 被 間 此 此 与 横 、

中 右 三 恐 之 守 江 之 付 兵 川 仰 、 已 者 申 尾 然

衛 郎 惶 候 殿 戻 候 、 衛 越 付 御 前 切 も 村 者

門 謹 付 処 越 下 中 候 搦 ゟ 支 の 、

在 在 言 、 、 中 守 、

判 判 、 守 殿

殿

3. [Kanbun 8 / 1668] [Nagasaki Magistrate Letter Instructing the Usuki Domain Lord to Arrest and Imprison Yoshimatsu, the Child of Mosuke of Yokoo Village] (A02-10-1) I am sending you a letter. The other day it became clear that the eighteen year-old Yoshimatsu, the child of Mosuke, who lives in your territory’s Yokoo Village, is a Christian, so please order that he be arrested and imprisoned. Since this Yoshimatsu was a servant of Mohee, who lives in Shimotokumaru Village in Hosokawa Ecchū-no-kami’s territory, we contacted Ecchū-no-kami’s rusui, but received the reply in the ten month of the year of the Tiger he had returned home to his village of Yokoo. Thus we are contacting you. Sincerely.

The twenty-second day of the ninth month Matsudaira Jinzaburō (Signature) Kōno Gon’emon (Signature)

Inaba Noto-no-kami

50

A3①Document [Report Regarding the Death of Christian] (A3.6.3.1)

一

仍 拙 其 こ 利 延 而 僧 節 ろ 光 午 宝 為 取 庄 ひ 村 岩 石 伊 ノ 六 後 置 屋 、 仁 御

手 田 藤 十 年 日 仕 弁 延 左 書

六 弟 又 月 如 候 指 宝 衛 物

左 右 左 朔 件 、 五 六 門 之

衛 衛 衛 日 少 人 年 親 事

門 門 門 も 組 九 七

殿 殿 殿 不 慥 月 左 審 ニ 廿 衛 成 死 九 門 儀 骸 日 、

無 見 ニ 年

戸 御 届 病 八

座 、 死 拾 妙 次 候 仕 、

市

正 、 候 古

寺 、 き

㊞ り 志

丹

Document [Report Regarding the Death of Christian]

Toshimitsu Village’s Shichizaemon (80 years old), the parent of Nizaemon and who had been a Christian but converted to

Buddhism, died due to disease on the twenty-ninth day of the ninth month of Enpō 6 [1678]. The village unit headman and village headman and members of the five household unit checked the corpse and I laid him to rest. There was nothing suspicious. For future evidence, I have written the above. Enpō 6 [1678] Hetsugi-ichi

The first day of the tenth month of the year of the Horse Myōshōji Temple (Seal)

To: Itō Matazaemon Ishida Teiemon Iwate Rokuzaemon

51

A3②Memo [Report Regarding Change in Parishioner Temple] (A3.8.1.1)

一

日 申 参 当 此

同 同 御 寛 判 付 候 寺 ミ 奉 文 形 而 て 檀 や

吉 岡 伊 行 拾 、 、 同 那 、 覚 田 部 藤 子 二 仍 浄 宗 ニ 寄

清 忠 又 ノ 年 而 運 浄 て 元 右 兵 左 十 如 寺 運 御 福

衛 衛 衛 一 件 之 寺 座 良

門 殿 門 月 檀 之 候 村

殿 殿 三 那 檀 へ 江

日 ニ 那 共 居

龍 ゆ 成 、 申 る 度 三 時 原 し 旨 重 は

寂 寺 誉 申 届 羽 浄 候 飛 土 ㊞ 、 村 宗

為 へ 則

後

Memo [Report Regarding Change in Parishioner Temple]

When Miya lived in Fukura Village, she was a parishioner of this Jodo Sect temple. However, she ended up moving to

Hatobu Village in Mie, and asked to become a parishioner of the same sect’s Jōunji temple, and I approved this. For future evidence, I am recording this and affix my seal. Kanbun 12 [1672] Ryūgenji Temple The third day of the eleventh month of the year of the Rat. Jakuyo (Seal)

To: Magistrate

Itō Matazaemon Magistrate Okabe Chūbee Magistrate Yoshida Seiemon

52

A3③Memo [Report Regarding the Person Born to Christian Before Renunciation] (A3.7.3)

[Note on the Edge of the Back Side] Draft of Report Regarding Changes in Family Members of Former Christians Sent to Kumamoto Reported to Kumamoto When making the Record Booklet for the

Second Half of Hōreki 10 [1760]

The Death by Disease of Shingorō

[Main Text]

Memo [Report Regarding the Person Born to Christian (

一 「 端 Before Renunciation] 当 肥 熊

裏)

西 臼 此 領 後 ( 宝 本 Regarding Shingorō (56 years old, of Nakao Village, Mie, Ono 辰 蓮 杵 者 大 領 朱 暦 十 寺 領 、 野 関 十

書) District in this territory [Usuki Domain] and the child of Jinshichi), 月 以 取 大 当 郡 門 年 「 who was the great-grandchild of Shinshirō’s wife, who was born to 廿 上 置 野 辰 三 村 冬 熊 九 申 郡 六 重 本 覚 帳 本

」

a Christian before renunciation and of Higo Domain’s territory’s 日 候 三 月 中 人 之 へ

、 重 十 尾 同 節 差

Sekikado Village 深 九 村 甚 然 申 出 田 日 七 新 遣 候 類 This person died of disease on the nineteenth day of the sixth

村 病 新 子 四 御 替 族

month of this year. His Zen sect parishioner temple Sairenji in 禅 死 五 郎 済 目

宗 、 郎 妻 下

旦 曾 新 書 Fukata Village, Mie, Ōno District, Usuki Domain laid him to rest.

那 五 当 孫 五

That is all. 寺 拾 辰 郎 六 病 The twenty-ninth day of the tenth month of the year of the

歳 死

Dragon. 」

53

A4①Memo[Regarding Items Being Immediately Reported] (A4.15.16)

Immediate Report Regarding Death from Disease of Kudo Village’s Tarohachi, Who Was Born to a Christian Before Renunciation. Third day of the seventh month

Memo Regarding Items Being Immediately Reported

Kudo Village's Tarohachi, seventy-seven years old, had been sick and his cold worsened, leading to his death around 19:00 on the sixth day of the third month. This individual was a parishioner of ( 一 「 端 the Zen Sect temple Tōyōji. We have heard that his father Jinsuke was 右 座 長 旦 夜 久 久

裏) a former Christian captured in Nagasaki. Since Tarohachi was born to 者 候 崎 那 ル 土 土 Jinsuke before renunciation, we are sending this immediate report. 肥 ニ へ 、 五 村 村 岡 服 宇 享 後 付 被 此 つ 太 御 本 Tarohachi originally was from Kumamoto Domain. 部 部 野 卯 保 領 御 召 者 戌 郎 注 人

The sixth day of the third month of Kyōhō 8 [1728] 三 六 仁 三 八 類 注 捕 之 ノ 八 進 同

Nyūbara Village Unit Head Kyūzaburō 左 郎 右 月 年 族 進 候 父 上 七 申 然 衛 右 衛 六 ニ 申 ニ 久 刻 拾 上 太 (Seal) 門 衛 門 日 出 上 付 土 病 七 ル 郎

Uno Jin’emon 様 門 様 申 候 彼 村 死 歳 覚 八

Hattori Rokurōemon 様 候 、 太 甚 仕 病 病 以 郎 助 候 症 死 Okabe Sansaemon

丹 上 八 切 、 中 注

生 本 支 禅 風 進 This is a set of notes urgently sent to the Office Of Religious Affairs 原 人 丹 宗 煩 村 同 宗 当 卯 by Kyūzaburō, the head of the Nyūbara village unit to which Kudo 庄 然 門 陽 三

之 之 寺 Village belonged, that Kudo Village’s Tarohachi, who was born to a 屋 月 Christian before renunciation, had died. Individuals born before a 久 者 由 六 三

三 ニ ニ 日 月 parent had renounced Christianity were referred to as honnin dōzen 郎 而 テ 七

本人同然 (lit. “good as Christian”). It can be seen that when a ㊞ 御 日 relative of a former Christian died this was immediately reported to 」 the Office of Religious Affairs the next day.

54

A4②Memo [Maegawachi Village Relatives of Former Christian Sōjirō and His Daughter Tsushi] (A4.15.3)

ⅲ

Private Inquiry Regarding the Relatives of a Former Christian who Have Run Away [Maegawachi Village Relatives of Former Christian Sōjirō and His Daughter Tsushi] To be read in March

Memo

Sōjirō. Forty-eight years old this year (Grandchild of Maegawachi Village’s Seihachi, a former Christian) This individual is a parishioner of the Shingon Sect temple Songanji, and is not a relative of a former Christian from another

territory.

Sōjirō’s Daughter Tsushi. Eleven years old this year. Great-grandchild of the above mentioned individual [Seihachi]. This individual is a parishioner of the Shingon Sect temple Ryōninji, and is not a relative of a former Christian from another territory. Since the above Sōjirō and his daughter Tsushi left around the twenty-forth day of this month and as of the twenty-sixth day have not returned, we checked with their neighborhood relatives, who said that recently they have not come by. Therefore, we sent someone all the way to the boundaries of the village unit, and we received a report from a Maegawachi Village official that recently no one has seen them. Therefore, we told nearby village units to also check and continued searching until yesterday (the 27th), but we do not know at all the whereabouts of the two of them. They might have suddenly run away, so it might be necessary to check the borders of the domain. Since these two individuals are relatives of a former Christian, we have first contacted you privately.

The twenty-eight day of the third month of Tenpō 8 [1728] Hirohara Village Unit Head Heiemon (Seal) Uno Jin’emon Hattori Rokurōemon Okabe Sanzaemon

55

ⅱ ⅰ

ⅲ ⅱ ⅰ ( 一 一 左 端 御 弥 欠 吟 聞 無 ニ 共 頃 右 右 右 前 転 「 裏)

座 御 落 味 せ 御 付 方 ゟ 惣 此 同 惣 此 河 本 走 イ

卯 候 境 仕 仕 候 座 組 相 罷 次 者 人 次 者 内 人 リ 岡 服 宇 三 ニ 目 候 候 ニ 候 境 尋 出 郎 真 曽 郎 真 村 内

部 部 野 月 付 相 儀 得 付 由 迄 候 廿 幷 宗 孫 娘 宗 清 覚 証 三 六 仁 廿 御 尋 も 共 、 前 人 得 六 ニ 万 尊 八

左 郎 右 八 内 さ 可 弥 近 河 遣 共 日 娘 仁 願 孫 前

衛 右 衛 日 証 せ 有 行 組 内 尋 近 迄 つ 寺 当 寺 河

門 衛 門 申 可 御 方 相 村 候 日 罷 し 旦 卯 旦 内

様 門 様 上 申 座 相 尋 弁 得 ハ 帰 弐 那 那 村

様 候 と 候 知 候 指 共 参 り 人 他 他 類 、 奉 哉 不 様 方 近 不 不 共 領 領 族 以 存 と 申 ニ ゟ 日 申 申 ニ 類 類 同 惣

上 候 奉 候 申 私 見 候 候 当 族 族 前 人 次

、 存 、 付 方 申 由 ニ 月 ニ ニ 河 娘 郎 類 候 与 昨 江 も 承 付 廿 出 出 内 つ

広 族 、 風 廿 申 の 候 近 四 不 不 村 し

原 ニ 七 村 日 申 つ 申 惣 三

兵 村 而 日 一 候 し 候 次 月

右 庄 迄 類 郎 廻

衛 屋 拾 当 ス

門 壱 四 卯 」

㊞ 歳 拾 八

歳

56

A4③Memo Regarding Items Being Reported (A4.60.9)

( 一 一 一 一 「 端 A4③ 岡 服 宇 右 右 右 寛 右 猪 猪

裏) This is an immediate report regarding the death at 部 部 野 享 之 之 之 文 之 此 野 野 喜 六 仁 保 趣 者 者 八 者 者 村 村 seventy-seven years old of Kumano Village's Maki, 之 郎 右 八 御 他 父 申 母 卯 本 申 本 whose mother had not yet renounced Christianity when 助 右 衛 年 注 領 太 年 二 ノ 人 上 人

様 衛 門 卯 進 類 郎 被 目 正 真 同 覚 同 she was born. Thus she was classified as a honnin dozen

門 様 正 申 族 儀 召 川 月 宗 然 二 然 (see previous letter’s explanation). In Jōkyō 4 (1687), 様 月 上 ニ ハ 捕 村 五 専 目 七

五 候 而 類 候 太 日 想 川 郎 the shogunate ordered that the corpses of former

日 以 者 族 、 郎 ニ 寺 村 兵 Christians and people born to a Christians before 上 無 ニ 右 助 疼 旦 七 太 衛

御 而 女 前 症 那 名 郎 郎 妻 renunciation be preserved with salt until a government 座 御 房 女 煩 ハ 兵 助 病

候 座 不 房 病 ま 妻 衛 娘 死 official carried out a postmortem examination. This

森 候 召 切 死 き 塩 policy was closely followed in the Usuki Domain, and, 村 捕 支 仕 詰

吉 庄 以 丹 候 当 注 as this document shows, Maki’s corpse was thus

右 屋 前 之 七 卯 進 preserved with salt until the Office of Religious Affairs

衛 出 由 拾

門 生 ニ 七 正 could examine it.

㊞ 而 歳 月

五

日

」

57

Shichirōbei's (Ino Village) Wife, Who Was Born to a Christian Before Renunciation, Died from Disease: Immediate Report Regarding the Salt Preservation of the Corpse Fifth day of the first month

Memo Regarding Items Being Reported

Ino Village’s Maki, the daughter of Futamegawa Village’s Tarosuke who was born to a former Christian before renunciation. Seventy-seven years old this year. A parishioner of the Shingon Sect temple Sensōji. This individual’s throbbing pain worsened and she died on the fifth day of the first month. We have heard that her mother, the former wife of Futamegawa Village’s Tarosuke, was in the past a Christian. She was caught in Kanbun 8 [1668]. This individual was born before her mother was caught. Her father Tarō is a relative of a former Christian. She is not part of a family of another territory related to someone who has renounced Christianity. Thus concludes our immediate report. Fifth day of the first month of Kyōhō 8 [1728] Mori Village Unit Head Kichiemon (Seal)

Uno Jin’emon Hattori Rokurōemon Okabe Kinosuke

[Explanation] A4① This is a set of notes urgently sent to the Office Of Religious Affairs by Kyūzaburō, the head of the Nyūbara village unit to which Kudo Village belonged, that Kudo Village’s Tarohachi, who was born to a Christian before renunciation, had died. Individuals born before a parent had renounced Christianity were referred to as honnin dōzen 本人同然 (lit. “good as Christian”). It can be seen that when a relative of a former Christian died this was immediately reported to the Office of Religious Affairs the next day. A4② This is a memo privately sent by Maegawachi Village’s village unit head to religion magistrates because there was the suspicion that Maegawachi Village’s Sōjirō (father) and Tsushi (daughter)—relatives of a former Christian—may have run away. We can see that the search for them expanded from a Maegawachi Village official to the village unit head and then neighboring village units. Hyōuemon, the individual who submitted this document, was the head of the village unit to which Maegawachi Village belonged, and its addressees (Uno, Hattori, and Okabe) were religion magistrates. It is interesting that the Japanese expression hashiri 走り (escape) is used to refer to them running away, and that they first reported this privately.

58

A5①Sect Survey Record of the Jodo Sect (A5-1-3-1)

ⅱ ⅰ

Sect Survey Record of the Jodo Sect

First month of the twenty-third day of An’ei 6 [1777], the year of the Rooster Matsuzaki Unit

Kichizaemon’s forty-seven year-old wife Yuri is a parishioner of the Pure Land sect temple Daikyōji. Shōsuke’s fifty year-old mother Toyo is a parishioner of the Pure Land sect temple Daikyōji. Gon-no-jo’s sixty year old adoptive mother Hatsu is a parishioner of the Pure Land sect temple Ryūgenji. Fifty year-old Hanshichi is a parishioner of the Pure Land sect temple Daikyōji. Forty-one year old Seizaemon is a parishioner of the Pure Land sect temple Daikyōji. Fifty-year old Sahei is a parishioner of the Pure Land sect temple Daikyōji. Sahei’s six year-old daughter Kin is a parishioner of the Pure Land sect temple Daikyōji. Sahei’s twelve year-old son Sakichi is a parishioner of the Pure Land sect temple Daikyōji.

Sahei’s sixteen year-old daughter Keshi is a parishioner of the Pure Land sect temple Daikyōji. Sahei’s nineteen year-old son Saichi is a parishioner of the Pure Land sect temple Daikyōji. Forty-six year old Heihichi is a parishioner of the Pure Land sect temple Daikyōji. Rokusuke’s seventy-three year-old wife Matsu is a parishioner of the Pure Land sect temple Daikyōji. Heishichi’s fifty-four year-old older brother Sugoroku is a parishioner of the Pure Land sect temple Daikyōji. Kōhachi’s twenty-six year-old wife Hatsu is a parishioner of the Pure Land sect temple Daikyōji. [Following 154 individuals omitted]

Of the 168 people total, eighty are male and eighty-eight are female. Of them, Seven are parishioners of the Pure Land sect temple Ryūgenji and listed in the first book. One is a parishioner of the Pure Land sect temple Ryūsenji and listed in the third book. 160 are parishioners of the Pure Land sect temple Daikyōji and listed in the second book.

59

I have surveyed the unit I govern and as written above summarized my findings in a book for each temple, which I now present to you. Twenty-third day of the first month of the of An’ei 6, the year of the Rooster [1777]

Matsuzaki Village Official Ichibee (Seal) Matsuzaki Village Official Sukeemon (Seal) Matsuzaki Village Official Genzaemon (Seal) Matsuzaki Village Official Jinzaemon (Seal) Matsuzaki Village Unit Head Eizaburō (Seal)

To: Ishii Yoshichirō Kubota Tōsaku Yoshida Saburobee

ⅰ

( 表

酉 浄

紙) 正 宗 土 「 月 旨 宗 廿 御 安 三 改 永 六 日 帳

(

年 貼

紙) 「 年 号

吟 よ 味 し 松 済

崎 」

組

」 ⅲ

ⅲ ⅱ

(

以

浄 浄 浄 浄 浄 浄 浄 浄 浄 浄 浄 浄 浄 浄 下 土 土 土 土 土 土 土 土 土 土 土 土 土 土 １ 宗 宗 宗 宗 宗 宗 宗 宗 宗 宗 宗 宗 宗 宗 ５ 大 大 大 大 大 大 大 大 大 大 大 龍 大 大 ４ 橋 橋 橋 橋 橋 橋 橋 橋 橋 橋 橋 原 橋 橋 名 寺 寺 寺 寺 寺 寺 寺 寺 寺 寺 寺 寺 寺 寺

略) 旦 旦 旦 旦 旦 旦 旦 旦 旦 旦 旦 旦 旦 旦

那 那 那 那 那 那 那 那 那 那 那 那 那 那

松 崎

組 幸 平 六 左 左 左 左 権 庄 吉 八 七 助 平 平 平 平 之

女 女 母 助 女 左 兄 男 娘 男 娘 丞

( は 房 房 衛

子 子 養

つ 房 門

ゆ) 又 ま 平 佐 け 佐 き 左 清 半 は 母 と

六 つ 七 市 し 吉 ん 平 左 七 つ よ り 衛

門

弐 五 七 四 拾 拾 拾 六 五 四 五 六 五 四

拾 拾 拾 拾 九 六 弐 歳 拾 拾 拾 拾 拾 拾

六 四 三 六 歳 歳 歳 歳 壱 歳 歳 歳 七

歳 歳 歳 歳 歳 歳

60

ⅳ

ⅴ

ⅴ ⅳ

吉 久 石 安 田 保 井 永 百 壱 七 人

三 田 与 酉 相 右 六 人 人 内 数 郎 藤 七 正 六 認 私 拾 合

年

兵 作 郎 月 差 組 人 百 衛 廿 上 中 六

様 様 様 三 申 遂 浄 浄 浄 拾

日 候 吟 土 土 土 八 、 味 宗 宗 宗 人

以 一 大 龍 龍 内

松 松 松 松 松 上 宗 橋 泉 原 女 男 崎 崎 崎 崎 一 寺 寺 寺 八 崎 村 村 村 村 冊 旦 旦 旦 拾 八 村 拾

弁 弁 弁 弁 宛 那 那 那 八

庄 人

指 源 指 助 指 指 ニ 人 栄 屋 仁 左 右 市 三 左 兵 郎 衛 衛 衛 衛 二 三 一 門 門

㊞ 門 ㊞

㊞ ㊞

㊞

61

A5②Regarding Sect Attestation (A5-1-4-2-1)

一 Regarding Sect Attestation 尤 浄 府 邪 土 内 宗 宗 領 Kiyo, the daughter of Nakamura Heizaemon of Shokujō Town in 享 門 門 塩 宗 片 保 類 ニ 九 門 the Funai Domain, is a follower of the Pure Land sect and a 嶋 十 族 而 升 手

村 七 ニ 当 町 形 parishioner of this temple. She is not a relative of a former 助 子 而 寺 中 之

Christian. For future purposes I attest to the above. 太 年 も 檀 村 事 郎 正 無 那 平

Funai Raigōji 殿 月 御 ニ 左 坐 其 衛 Temple (Seal) 候 紛 門 、 無 娘 The first month of Kyōhō 17 [1732], the year of the Rat. 府 為 御 き

To: Suketarō, Katashima Village 内 其 座 よ 来 後 候

迎 證 、 寺 如

㊞ 件

62

A5③Report Regarding Births / Deaths and Moving to and from Village Unit (A5-1-5-3-1)

ⅱ

一 死 病 迫 病 同 病 中 廿 赤 同 桐 病 同 病 名 真 同 病 持 失 死 村 死 村 死 山 八 迫 月 木 死 村 死 塚 宗 村 死 田 拾 仕 源 仕 儀 仕 村 病 村 廿 村 仕 沢 仕 村 尊 伝 仕 村 八 候 兵 候 平 候 兵 死 吉 日 藤 候 治 候 甚 形 治 候 庄 人

、 衛 、 父 、 右 仕 左 病 吉 、 子 、 左 寺 孫 、 左 内

真 娘 禅 仁 真 衛 候 衛 死 後 真 秀 真 衛 旦 ゆ 真 衛

宗 な 宗 兵 宗 門 、 門 仕 家 宗 治 宗 門 那 り 宗 門 妙 み 普 衛 正 子 禅 子 候 父 正 、 正 娘 、 了 孫 女 正 、 現 、 光 仙 宗 菊 、 善 光 五 光 る 五 因 友 八 寺 四 寺 七 寺 太 普 五 真 利 寺 歳 寺 せ 歳 寺 五 人 旦 歳 旦 拾 旦 郎 現 郎 宗 、 旦 、 旦 、 、 旦 郎 同 那 、 那 歳 那 、 寺 、 了 七 那 同 那 五 那 、 月 同 、 弐 旦 四 仁 拾 月 歳 五 廿 月 同 歳 那 拾 寺 弐 十 、 歳 十 月 、 五 旦 歳 三 同 五 、 同 日 一 廿 歳 那 、 日 月 同 月 病

日 九 、 ニ 七 十 廿 死 日 同 日 五 ⅱ 四 仕 月 ニ 日

日 候

一 一 日 北 石 遊 午 天 右 組 山 他 下 原 井 佐 十 保 之 旦 十 此 筒 内 廿 萩 日 奥 組 左 九 与 郡 二 五 外 那 二 者 井 出 日 原 当 組 江

冲 郎 七 兵 月 年 生 ニ 月 下 村 入 遣 村 村 ニ 出

様 大 郎 衛 晦 死 罷 十 長 定 壱 申 又 新 掛 壱

夫 様 様 日 出 成 六 小 治 人 候 三 左 り 人

様 入 申 日 野 妹 女 禅 郎 衛 女

之 候 受 村 か 宗 子 門 黍 者 込 善 つ 普 勘 妹 野 無 申 左 、 現 治 こ 組 御 候 衛 弐 寺 女 ま 大 座 ニ 門 拾 旦 房 、

佐 庄 候 付 女 壱 那 ニ 弐

土 屋 、 、 房 歳 十 拾

原 以 真 ニ 、 二 三

基 上 宗 月 歳 右 了 、 衛 仁 此

門 寺 者 ⅳ

㊞

63

ⅰ

一 一 吉 江 竹 他 出 受 同 下 岡 受 池 江 無 ニ 持 竹 脇 組 仕 平 出 田 生 波 生 込 月 藤 組 込 原 無 田 付 田 脇 組 ゟ 候 野 生 良 仕 津 三

申 廿 村 掛 申 村 田 組 、 村 村 掛 入 、 村 仕 原 候 久 人 生

候 一 平 候 卯 村 掛 真 儀 定 三 真 武 候 村 、 村 女 死 、 日 吉 ニ 吉 八 宗 右 治 人 宗 兵 、 市 禅 定 出

真 ゟ 子 付 子 十 正 衛 子 内 善 衛 真 左 宗 七 入 男 宗 赤 喜 、 八 治 光 門 伝 法 孫 宗 衛 普 娘 之

拾 了 迫 伝 真 重 娘 寺 養 治 女 男 寺 こ 正 門 現 む 事

仁 村 治 宗 治 き 旦 子 、 旦 と 光 娘 寺 め

人 壱 弐

寺 吉 、 正 女 み 那 ニ 三 那 、 寺 た 旦 、

人 人

旦 左 拾 光 房 、 ニ 同 拾 同 旦 み 那 十

那 衛 五 寺 ニ 十 罷 九 四 十 那 、 二 門 歳 旦 同 八 成 日 歳 五 同 月 質 、 那 二 歳 申 受 、 日 廿 十

家 此 ニ 日 、 候 込 此 出 日 日

内 者 罷 此 申 者 生 出

ニ 成 者 候

申 ⅰ

候

病 木 病 同 病 同 月 牧 十 黍 三 塩 病 平 病 同 病 同 死 所 死 村 死 村 朔 原 三 野 日 柏 死 野 死 村 死 村 仕 村 仕 利 仕 九 日 村 日 村 病 村 仕 村 仕 ふ 仕 新 候 吉 候 吉 候 二 病 梅 病 斧 死 平 候 新 候 り 候 蔵 、 左 、 娘 、 治 死 之 死 吉 仕 兵 、 左 、 子 、 娘 真 衛 禅 た 禅 娘 仕 丞 仕 子 候 衛 真 衛 真 並 日 な 宗 門 宗 み 宗 な 候 子 候 今 、 孫 宗 門 宗 五 蓮 か 了 孫 普 、 普 か 、 温 、 吉 真 元 善 娘 妙 郎 宗 、 仁 き 現 四 現 、 禅 五 真 、 宗 吉 法 も 正 、 法 九 寺 た 寺 歳 寺 四 宗 郎 宗 六 正 、 寺 と 寺 六 音 歳 旦 、 旦 、 旦 歳 普 、 了 歳 光 七 旦 、 旦 歳 寺 、

那 八 那 同 那 、 現 弐 仁 、 寺 歳 那 六 那 、 旦 同

歳 月 同 寺 拾 寺 同 旦 、 歳 同 那 月

、 廿 月 旦 壱 旦 月 那 同 、 月 十

同 九 廿 那 歳 那 月 同 廿 五

月 日 五 、 月 日 日

廿 日 同 八

九 日

日 ⅲ

64

ⅳ Report Regarding Births / Deaths and Moving to and from Village Unit

Three people were born. All are female. On the tenth day of the twelfth month, a daughter Mume was born to Sadashichi of Haduku Village. This daughter become a parishioner of the Zen sect temple Fugenji.

On the twentieth day of the twelfth month, a daughter Tami was born to Ichizaemon of Tarahara Village. This daughter became

a parishioner of the True Pure Land sect temple Shōkōji. On the fifteenth day of the twelfth month, a grandchild Koto was born to Buhee of Hirano Village. This grandchild became a parishioner of the True Pure Land sect temple Zenhōji.

Three people moved from another village unit to this one. Two are male and one is female. Individual Registered to the Takewaki Unit The child of Sadaji of Takewaki Village, Denji, thirty-four years old. This person came on the ninth day of the twelfth month as the adoptee of Mochida Village's Giemon, and became a parishioner of the True Pure Land sect temple Shōkōji. Individual Registered to Emuta Village

The child of Yasoji of Emuta Village, Kimi, eighteen years old. This person was accepted on the second day of the twelfth month as the wife of Yaeji, the child of Ikehara Village's Ukichi, and became a parishioner of the True Pure Land sect temple Zenhōji. Individual Registered to the Yoshioka Unit The child of Heikichi of Shimofuji Village, Kidenji, fifteen years old. This person came on the twenty-first day of the twelfth month to the pawnshop of Akasako Village’s Kichizaemon [as a laborer]. He is a parishioner of the True Pure Land sect temple Ryōninji.

Eighteen people died. Ten of them are male and eight of them are female.

Tomogorō, the five year-old grandchild of Mochida Village's Shōzaemon, died of disease on the fifteenth day of the twelfth

month. Tomogorō was a parishioner of the True Pure Land sect temple Ryōenji. Yuku, the five year-old grandchild of the same Mochida Village’s Denji, died of disease on the twenty-fifth day of the twelfth month. Yuku was a parishioner of the True Pure Land sect temple Songyōji. Ruse, the five year-old daughter of Nazuka Village’s Jinzaemon, died of disease on the seventh day of the twelfth month. Ruse was a parishioner of the True Pure Land sect temple Shōkōji. Hideji, the five year-old child of Nazuka Village’s Sawaji, died of disease on the thirteenth day of the twelfth month. Hideji was a parishioner of the True Pure Land sect temple Shōkōji. Yoshitoshi, the seventy-two year-old father of Kiriki Village’s widow Tōkichi, died of disease on the twentieth day of the

twelfth month. Yoshinori was a parishioner of the True Pure Land sect temple Shōkōji.

Kikugorō, the forty-five year-old child of Akasako Village’s Kichizaemon, died of disease on the twenty-eight day of the twelfth month. Kikugorō was a parishioner of the Zen sect temple Fugenji. Sentarō, the two year-old child of Nakayama Village’s Chōemon, died of disease on the twenty-fourth day of the twelfth month. Sentarō was a parishioner of the True Pure Land sect temple Shōkōji.

65

ⅲ

Nihei, the seventy year-old father of Nakayama Village’s Gihee, died of disease on the twenty-ninth day of the twelfth month. Nihei was a parishioner of the Zen sect temple Fugenji. Nami, the four year-old daughter of Sako Village’s Genbee, died of disease on the eleventh day of the twelfth month. Nami was a parishioner of the True Pure Land sect temple Myōshōji. Naka, the nine year-old daughter of Sako Village’s Shinzō, died of disease on the fifteenth day of the twelfth month. Naka was a parishioner of the Nichiren sect temple Hōonji. Namigorō, the six year-old child of Sako Village’s Furi, died of disease on the twentieth day of the twelfth month. Namigorō

was a parishioner of the True Pure Land sect temple Myōshōji. Moto, the six year-old daughter of Hirano Village’s Shinzaemon, died of disease on the eight day of the twelfth month. Moto was a parishioner of the True Pure Land sect temple Zenpōji. Genkichi, the seven year-old grandchild of Shiogashiwa Village’s Heibee, died of disease on the third day of the twelfth month. Genkichi was a parishioner of the True Pure Land sect temple Shōkōji. Imayoshi, the six year-old child of Kibino Village’s Onokichi, died of disease on the thirteenth day of the twelfth month. Imayoshi was a parishioner of the True Pure Land sect temple Ryōninji. Atsugorō, the twenty one year-old child of Makibaru Village’s Umenojō, died of disease on the first day of the twelfth month. Atsugorō was a parishioner of the Zen sect temple Fugenji.

Naka, the four year-old daughter of Makibaru Village’s Kuniji, died of disease on the twenty-fifth day of the twelfth month.

Naka was a parishioner of the Zen sect temple Fugenji. Tami, the four year-old daughter of Makibaru Village’s Rikichi, died of disease on the twenty-ninth day of the twelfth month. Tami was a parishioner of the Zen sect temple Fugenji. Kita, the eight-year old grandson of Kitokoro Village’s Kichizaemon, died of disease on the twenty-ninth day of the twelfth month. Kita was a parishioner of the True Pure Land sect temple Ryōninji.

There was one person, a female, who moved to another unit.

Registered at Yamaoku Village The younger sister of Hinata Village’s Shinzaemon, Koma, twenty-three years old. This person became the wife of

Kanji, the child of Hagiwara Village’s Matasaburō, on the sixteenth day of the twelfth month. Koma is a parishioner of the Zen sect temple Fugenji. There was one person, a female, who moved to another village within the unit. The younger sister of Tsutsui Village’s Sadachi, Katsu, twenty-one years old. This person became the wife of Shimonagaono Village’s Zenzaemon on the sixteenth day of the twelfth month. She thus became a parishioner of the True Pure Land sect temple Ryōninji.

There is no one else besides those above that has been born, died, or moved. The thirtieth day of the twelfth month of Tenpō 5 [1834]

Kibino Village Unit Head Sadowara Kiemon (Seal)

66

A6①Preface to Oath Document Used in Christian Inquisition (A6-2-1-1-1)

ⅱ 紛 此 ⅱ 善 無 太 文 罰 薗 者 薩 日 若 し 上 伊 法 御 兵 寛 如 可 牛 由 愛 本 少 や

川 藤 正 寺 座 衛 拾 永 件 罷 頭 原 宕 国 も し

清 兵 益( ㊞ 候 家 一 拾 蒙 天 八 山 中 偽 ゆ 兵 太 花 内 月 弐 者 王 幡 大 大 於 ら

衛 夫 共 十 年 也 殊 宮 権 小 申 め

押)

様 様 ニ 日 、 ニ 関 現 神 上 ん 合 仍 氏 六 當 祇 者 と 八 而 神 所 国 八 忝 少

人 起 各 権 ニ 幡 も も

当 請 御 現 而 大 偽

寺 中 祇 菩 不 な な 小 む む 旦 ノ 申 同

女 子 市 こ 市 者 ミ す せ す 那 太 川 上

房( ノ 郎( 蔵( や( め ん く 子 兵 村 候

ち ま( 女 衛 、

血) 血) 血) 血)

よ( 房( ㊞(

血)

血) 血) 血)

Preface to Oath Document Used in Christian Inquisition I, as well as my wife and children, have not become Christians. We are parishioners of the True Pure Land sect temple

Zenbōji. Frequently there are Christian inquisitions, and last year and the year before we created documents, and received and

submitted proof that we are followers of Zenbōji temple. Now, a strict prohibition [of Christianity] was issued by the shogunate, so I again had the Zenbōji head priest certify this oath [on the back of it]. There is no one in our residence or family—old, young, man, woman, child—who is not part of this oath. People are concerned that perhaps within their heart someone maintains Christian belief, so I created this oath.

67

ⅰ ⅰ 一 永 り て 間 申 座 此 家 裏 付 今 御 年 座 罷 私 き ク や い き 儀 候 起 之 判 又 度 座 も 候 成 儀 り

ゐ あ う り も 、 請 内 を 右 従 候 書 、 候 妻 し ん ん す し 御 若 ニ 老 取 之 旨 物 度 、 子 た へ し せ た 座 心 は 若 上 寺 公 證 仕 々 真 共 ん る よ す ん 可 中 つ 男 申 之 儀 文 彼 御 宗 ニ 宗 の へ き 起 有 ニ れ 女 候 住 御 を 寺 改 善 終 門 に や り 請 か き 申 わ 、 持 法 取 之 被 法 ニ 御 落 と し 文 と り 者 ら 我 此 度 差 旦 成 寺 き 改 可 の と を 被 し 壱 ん 等 起 稠 上 那 候 旦 り ニ 申 御 さ 仕 入 た 人 へ 屋 請 被 申 ニ 、 那 し 付 候 罰 ん 上 御 ん も 迄 敷 文 仰 処 紛 去 ニ た 起

、 蒙 た 申 念 を 無 も 之 に 出 ニ 無 年 而 ん 請

こ ま 候 候 守 御 内 も 御 宗 文

ん 、 り 去 門 前

せ 々 ニ 書

い 不 之

事

[If there is a lie in this oath, then we] will be punished by Deus, Jesus Christ, St. Mary, angels, and saints, and fall to hell for eternity. Our conscience makes this pledge and does not lie. If we have lied even one bit, then with dread we will be punished by Japan’s gods, Hachiman Daibosatsu, and Atagosan Daigongen; in Bungo Province Yusuhara Hachimangū, Sekirokusho Gongen, Gion, Gozu Tennō, and especially the tutelary deities. Our oath is as written above. The tenth day of the eleventh month of Kan’ei 12 [1635]. Naka-no-gawa Village: Tahee (Seal, Blood Seal), His Wife (Blood Seal), His Son Kuma (Blood Seal), His Son

Senchiyo (Blood Seal), His Daughter Miya (Blood Seal), His Servant Ichizō (Blood Seal), Dependent

Farmer [Nago 名子] Ichirō (Blood Seal), Dependent Farmer’s Wife (Blood Seal)

The total of eight people of Tahee’s household (including Tahee) are parishioners of this temple. Zenbōji (Seal) Shōeki (Signature Seal) To: Itō Heidayū, Kamikawa Seibee

68

A6②Pledge Document for the Christian Inquisition Being Carried out Again (A6-2-2-3-1)

ⅱ 一 ⅱ 上 可 申 聞 不 宗 来 敷 右 座 出 当 人 念 無 種 乞 諸 上 成 之 壱 入

牧 土 寛 候 被 上 召 届 門 私 候 之 候 宗 所 仕 ヲ 御 々 食 牢 御 事 処 人 穿

田 屋 永 処 庄 被 儀 之 ふ 、 旨 ハ 門 へ 参 入 座 穿 非 人 事 御 迠 も 鑿 弥 次 霜 拾 仍 仰 屋 出 御 者 れ 何 少 ヽ を 参 居 改 候 鑿 人 商 座 も 無 い 左 郎 月 弐 而 付 ヲ 候 座 御 う 様 シ 拾 相 候 以 可 、 仕 ニ 人 候 心 御 た

衛 左 二 年 如 候 如 ハ 候 座 ち ニ も 人 改 者 来 申 此 候 至 医 ハ を 座 し

門 衛 日 件 、 何 ヽ 者 候 に 御 相 組 慥 御 罷 候 以 へ 迠 師 ヽ 付 候 候

殿 門 為 様 其 を か 若 請 違 ニ 成 座 帰 、 来 共 被 諸 御 相 、 へ

殿 後 ニ 身 余 又 き 状 御 入 者 候 る 当 も 不 成 く 郡 改 此 共 日 も 之 人 此 り 仕 座 可 ニ 時 者 所 左 審 御 わ 代 若 以 不 之 曲 儀 之 儀 し 上 有 申 て 者 又 ゟ 様 成 覧 ん 様 不 後 審

御 事 ハ 口 ニ た 申 間 御 御 我 他 他 之 者 如 人 へ 審 も 成

請 ニ 不 ゟ 付 ん 候 事 等 所 所 所 此 可 不 者

一 状 及 而 、 、 罷 ゟ へ 弥 ク 申 断

ノ 申 以 牢 々 左

尾 様

村 三 定 小

蔵( 二 右 花 郎 衛

㊞ 門(

押) 花

押)

Pledge Document for the Christian Inquisition Being Carried out Again

Frequently there are surveys to find Christians, and while we have submitted documents, a strict prohibition [of Christianity]

was issued by the shogunate, so we had each person—down to old, young, male, and female servants, as well as children—create oaths stating that they do not hold any Christian belief. There is no one in any household—old, young, man, woman, child—who is not covered by these oaths. Each household created an oath, and the ten household units were ordered to create documents. We take these documents, and every month tell household unit heads and village officials to always be attentive. We have the ten household units report if there is anyone suspicious within them, down to their servants. If there was anyone colluding to harbor Christian belief within the ten household units, we would report this to the intendants [gundai 郡代]. If a missionary came to our territory, we would report this. We were told that a reward would be given of 20 gin for this, 10 gin for finding out about and reporting a non-ordained Christian monk, and a suitable reward for those who found out about a Christian. We will fully inform everyone of this, down to servant men and women.

69

ⅰ

ⅰ 一 一 一 一 者 当 申 男 下 申 銀 銀 承 若 可 不 し 其 御 召 組 置 組 銘 つ 男 唯 守 へ 使 御 仕 度 重 罷 村 聞 女 候 上 子 子 出 御 申 断 た 組 座 使 頭 申 ニ 々 れ 女 今 不 迠 申 法 差 々 而 出 堂 せ ニ 旨 候 拾 弐 し 領 上 情 ん 拾 候 申 弁 候 書 ニ 申 わ 上 申 も 下 度 上 き き

無 宮 随 至 被 者 枚 拾 可 之 御 ヲ お 人 ハ 男 指 条 物 起 者 ら 申 旨 心 々 稠 申 り り

残 岩 分 迠 ニ 宗 枚 申 内 事 入 た な ヽ 女 共 常 被 請 壱 ん 候 人 中 之 被 候 し し 所 窟 聞 右 仰 も 門 入 上 へ 承 も か 組 ニ ニ ニ 文 人 へ 、 別 ニ 老 処 た た 御 な 立 之 出 相 之 帰 候 ば 出 ち ら 中 至 可 油 仰 を も ニ 其 ニ き 若 仰 今 ん ん 案 と 可 通 候 応 者 ヲ 、 て シ 申 申 ゟ 迠 申 断 付 仕 無 至 家 起 り 男 出 度 宗 宗

内 村 申 り 、 之 を 聞 御 れ 御 者 合 可 不 渡 不 其 上 御 迠 々 請 し 女 ニ 従 門 門 者 中 御 く 召 御 聞 出 ほ ん 郡 も 心 申 審 ス 仕 書 申 座 起 ニ 文 た わ 付 被 被

仕 之 事 わ 使 ほ 出 し う 参 代 御 中 出 成 候 様 物 其 候 請 有 之 ん ら 面 公 成 成

念 し 申 う シ 申 ひ 候 様 座 ニ 候 者 、 ニ 我 上 事 文 之 仕 宗 ん 々 儀 御 御

ヲ く 下 ひ 候 と ハ へ 候 き 、 拾 毎 等 ニ ニ 老 門 召 改 改

々 可 ハ し ヽ ハ り 若 人 月 預 拾 は 若 書 ニ

被 ヽ て ヽ シ 組 り 人 物 付 ノ 御

内 請 状 之

事

We carefully investigated, having people in the village show us around everywhere from temple and shrine buildings to caves, not omitting anywhere. There were no suspicious persons. We will continue to constantly check all such places and report to the intendants if there is anything suspicious.

As you can see we investigated various people, from people who left behind their land [rōnin 牢人] to merchants, doctors, government officials, beggars, and hinin [非人] outcastes. There were no suspicious people. We will continue to be more and more careful and carry our investigations. When there is a person who went somewhere else after leaving behind their land and then returned, or someone who came here from another place, we will go to investigate them and, if they are trustworthy, put them in a ten household unit. Since the above content cannot have even the slightest mistake, how should we create the pledge [ukejō 請状]?

If I hear from someone else that there is someone under my jurisdiction who is Christian or someone who has not notified me about such a person, it goes without my saying that the village unit head should be punished. Thus is our pledge for your future reference.

The second day of the eleventh month of the twelfth year of Kan’ei. Ichi-no-o Village: Shōemon (Signature Seal), Sadajirō (Seal), Sanzō (Signature Seal) To: Tsuchiya Jirōzaemon, Makita Yazaemon

70

A6③Oath for Christian Inquisition (A6-2-7-5-1)

ⅱ

Oath for Christian Inquisition Myself, my family, and my servants total seven people, and six of us are of the Ikkō (True Pure Land) sect, and one of us are of the Hokke [Nichiren] sect. Frequently there are Christian inquisitions, and last year and the year before we created documents, and received and submitted proof that we are parishioners of the above [sects’] temples. Now, a strict prohibition was issued from the shogunate, so I again had the head priests of the above temples attest on [the back] of this oath. While this is the case, perhaps within their heart someone maintains Christian belief, so we're making this oath. [If there is a lie in this oath, then we] will be punished by Deus, Jesus Christ, St. Mary, and angels, and saints, and fall to hell for eternity. Based on our conscience we make this pledge and are not speaking even a bit of falsehood. Of course, as we said we are not Christians. If there is anything that is even slightly incorrect, then with dread we will be published by Japan’s gods, Hachiman Daibosatsu, and Atagosan Daigongen; in Bungo Province Yusuhara Hachimangū, Sekirokusho Gongen, and especially the tutelary deities. In this way we are not stating falsehoods even one bit. We also have understood that if we confirm that someone is Christian and report it, we will certainly be able to receive the awards in the previous letter. We will tell everyone down to servants that [if they find a Christian] they should quickly report [them]. The second day of the eleventh month of Kan’ei 12 [1635]. Living in House Rented from Chūemon in Tatamiya Town Ikkō Sect Temple An’yōji (Seal) Shōhachi (Signature Seal) (Blood Seal) “ Wife (Blood Seal) “ Mother (Blood Seal) “ Child Kamematsu (Blood Seal) “ “ Kiku (Blood Seal) Servant Matsuwaka (Blood Seal) Ikkō Sect An’yōji Temple Maid Man (Blood Seal) Of the above individuals Wakamatsu is of the Hokke sect, which I attest to with my seal. Hōonji Hokke [Nichiren] Sect (Seal) Nichigyō (Signature Seal) Six of the above seven people are parishioners of this temple. (End) Keisei (Signature Seal) There are a total of seven people, three of which are male and four of which are female. To: Tatamiya Town Tazaemon, Shōzaemon

71

ⅰ ⅱ ⅰ

一 被 右 如 下 可 最 し 蒙 関 愛 日 有 き ゆ 永 さ 之 申 ヶ 之 公 之 書 法 私

人 右 加 紙 た 寛 件 々 被 前 た 罷 六 宕 本 之 り ら ク ん 起 儀 様 寺 儀 證 物 華 儀

数 七 判 面 ゝ 永 男 遣 之 ん 候 所 山 国 者 し め ゐ た 請 も ニ 々 御 文 仕 宗 家 合 人 畢 之 少 太 み 霜 拾 女 候 御 宗 、 権 権 中 忝 た ん ん ま 文 可 申 之 改 を 右 ニ 内 き

七 ノ 仍 内 左 左 や 月 弐 ニ 間 高 門 右 現 現 大 も ん と へ り を 有 上 住 稠 取 之 て 上 り

人 内 如 壱 衛 衛 町 二 年 至 承 札 之 之 殊 当 小 ニ 偽 る や 仕 御 候 持 敷 差 寺 御 下 し

内 六 件 人 門 門 日 迠 付 之 者 通 ニ 国 之 而 少 の あ 上 座 而 裏 被 上 々 座 七 た

人 松 殿 殿 堅 候 前 承 毛 氏 ニ 神 無 も に ん 申 と も 判 仰 申 之 候 人 ん 四 三 ハ 法 若 ク 、 急 出 頭 神 而 祇 御 不 落 し 候 の 心 を 出 候 住 、 内 宗 人 人 当 音 法 申 尤 度 シ 偽 之 ハ 八 座 申 可 よ 、 儀 中 取 ニ 処 持 度 六 門

女 男 寺 日 寺 花 付 早 御 申 不 御 由 幡 候 上 申 へ て ニ ニ 差 付 ニ 旦 々 人 御

ノ 行( ニ 置 速 褒 上 申 罰 原 大 、 候 候 や い 付 き 上 而 今 那 之 者 改

門 一 花 法 候 候 申 美 者 上 ヲ 八 菩 若 、 、 と う き り 申 又 度 無 御 一 ニ

徒 向 華 条 同 同 同 同 一 処 上 有 候 可 幡 薩 相 勿 こ の す り し 候 々 従 紛 改 向 付

押)

儀 宗 宗 向 候 之 、 違 論 ん 御 せ し た 、 右 と ニ 宗 起

紛 安 ㊞ 宗 忠 様 ハ き 於 如 せ 罰 す た ん 付 、 請

無 養 安 右 ニ り 右 い を き ん を 去 壱 文

御 寺 養 衛 と 申 し 蒙 り 守 年 人 ヲ

座 小 寺 門 上 や り し り も 以

候 下 ㊞ か し と 申

者 同 子

、 女 し 上 慶 以 松 き 亀 は 同 少 や 候

誓( 上 ま た 書

( ( ( ( 若( く 松 ゝ 妻 八( 花 ん( ゝ 物

血) 血) 血) 血) 血) 花 み 之

) 押) 血

押)( や 事

町

血)

72

A7①Memo (A7-2-3-1)

( Memo 享 一 一 端 保 此 右 毛 御 ○ 裏) Seishichi of Ōtsuru Village, thirty-nine years old this year. 他 大 岡 宇 十 旨 之 領 井 領 三 「 This individual is not a relative of a former Christian. He 脇 部 野 二 申 者 初 類 村 初 他 縁 儀 三 仁 未 上 共 而 族 本 而 領 覚 付 is a parishioner of the Pure Land sect temple Ryūsenji. 右 右 左 右 年 候 当 之 人 之 類 衛 衛 衛 四 、 未 婚 ニ 善 婚 族 This is his first marriage. 者 出 当 門 門 門 月 以 四 儀 不 之 儀 ニ

二 様 様 様 十 上 月 ニ 申 丞 ニ 浄 出

四 十 而 孫 而 不 Tsune, the daughter of Kei Village's Tokiemon and the wife 月 候 土 日 二 御 御 申 十 宗

日 座 座 候 of the above Seishichi, twenty-four years old this year. This 九 浄 龍 婚 候 土 候 泉 大 individual is the grandchild of Zen-no-jō, a former 日 儀 津 御 仕 宗 寺 留 Christian of Kei Village. She has no relatives in other 願 龍 旦 毛 候 毛 村 申 泉 那 井 territories [besides Usuki Domain]. She is a parishioner of 間 寺 井 村

上 村 大 清 the Pure Land sect temple Ryūsenji. This is her first 旦

候 時 津 七 毛 那 右 右 留 marriage. つ 井 名 女 清 衛 村 ね

村 七 門 清 四

つ 房

庄 娘 七 月

The above two individuals married on the twentieth day of ね 伴 屋 当 当 十 the fourth month of this year. This serves to notify you of 未 未 四 之 廿 三 日 this. 丞 四 拾 」

㊞ The twenty-fourth day of the fourth month of the twelfth 歳 九

歳 year of Kyōhō 12 [1727].

Kei Village Unit Headman Tomo-no-jō

To: [Usuki Domain Office of Religious Affairs

(Shūmonkata 宗門方)]

Uno Jin’emon

Okabe Sanzaemon

Ōwaki Giemon

The above’s wedding was filed on the nineteenth day of the second month of this year.

73

A7②Memo (A7-6-3-9)

( Memo 一 端 可 奉 右 黒

裏) Zensaku. This individual is a relative of someone from 申 願 之 岩 候 申 者 村 「 Kuroiwa Village who has renounced Christianity. ○ 未 、 候 為 類 覚 二 久 片 大 七 此 、 商 族

行 The above individual asked to go to Setouchi to engage in 保 切 脇 月 段 来 売 田 善 儀 十 御 申 瀬 business. He will return at the end of the first month of next 貞 左 右 三 窺 正 戸

year. I ask for your instructions regarding this. 之 衛 衛 日 申 月 内 丞 門 門 上 下 ヘ Thirteenth day of the seventh month of the year of the Sheep, 様 様 様 候 旬 参 、 ニ 度 黒 Sashiu Village Unit Headman, Heiemon 岩

以 罷 旨 村 To: [Usuki Domain Office of Religious Affairs] 上 帰 善 壱 Ōwaki Giemon リ 作 佐 人 Katagiri Zenzaemon 志 Kubota Sada-no-jō 生 村 平 庄 七

右 屋 衛 月 十

門 七

㊞

日

」

74

A7③Document (A7-6-4-5)

( Document 右 一 ○ 端 元 之 転 相 生 三

裏) San-no-jō of Ikuno Village, forty-six years old. San-no-jō died in 未 文 三 本 果 野 籠 久 片 大 九 四 之 人 申 村 死 「 prison on the eleventh day of the ninth month. This individual’s 元

保 切 脇 月 年 丞 ニ 候 三 御 之 great grandfather from the same village was a former 文 田 善 儀 十 類 而 、 之 書 者 貞 左 右 四 族 御 此 丞 物 四 Christian. He was a parishioner of the True Pure Land sect 未

之 衛 衛 日 御 座 者 四 之 temple Ryōninji, and has no relatives in other territories 九 丞 門 門 帳 候 曽 拾 事

月 [besides Usuki Domain]. I will add the above information 様 様 様 前 、 祖 六 生 之 真 父 歳 野 regarding San-no-jō to the record for former Christian’s family 吉 趣 宗 同 此 村 members and give it to you. (End) 岡 書 了 村 三 三 村 付 仁 次 之 之 Fourteenth day of the ninth month of the Genbun 4 [1739], 庄 差 寺 右 丞 丞

Yoshioka Village Headman, Dan’emon 團 屋 上 旦 衛 籠 右 申 那 門 屋 To: [Usuki Domain Office of Religious Affairs] 衛 候 他 切 ニ 門 、 領 支 而 Ōwaki Giemon ㊞ 以 類 丹 九

Katagiri Zenzaemon 上 族 宗 月 九

Kubota Sada-no-jō ニ 門 十 月 出 一 十 元 不 日 一 文 四

申 ニ 日

年 候

」

75

A7④Memo (A7-8-5-1-2)

( Memo ○ 端

一 福 三

裏) Shōkichi, twenty-eight years old this year. This individual is the servant 安 本 良

「 of the former Christian Hayashi Saburō-shiro, and the great-great- 永 由 養 右 人 村 寺

六 願 父 之 林 清 覚 替 grandchild of the wife of Jirobee. He is son of Noemon (the adopted 酉 申 孫 者 三 八 child of Fukura Village’s Seihachi), and the adopted child of Niōza 年 候 右 元 郎 養 仁 「 吉 久 石 五 ニ 衛 来 四 子 王 寺 Village’s Magoemon. 田 保 井 月 付 門 浄 郎 野 座 替

」(

三 田 与 四 差 同 土 下 右 村

郎 藤 七 日 免 然 真 人 衛 ペ The above individual was originally a parishioner of this True Pure Land 兵 作 郎 申 同 宗 次 門 ン

) sect temple [Kōrenji], however he requested and was given permission 衛 殿 殿 候 宗 当 郎 男 書

to become a parishioner of his adoptive father Magoemon’s parishioner 殿 、 善 寺 兵 子 小

為 正 旦 衛 仁 吉 孫 temple Zenshōji temple (also of the True Pure Land sect), so for future 後 寺 那 妻 王 右 reference I am informing you of this. 日 旦 ニ 玄 座 五 衛 之 那 而 孫 村 月 門 The fourth day of the fifth month of An’ei 6 [1777] 光 如 ニ 御 小 孫 六 養

蓮 件 罷 座 吉 右 日

Kōrenji Tengan 子

天 寺 成 候 衛 To: [Usuki Domain Office of Religious Affairs]

岸 度 所 当 門 」

Ishii Yoshichirō ㊞ 酉 養

弐 子 Kubota Tōsaku 拾 Yoshida Saburobee 八

歳

76

A8①Memo[Child born Tatsu, Daughter of Mieno Village’s Kitarō, twenty-forth day of the seventh month ](A8-3-6)

( 一 端 [Note on Edge of Back Side] Child born Tatsu, Daughter of 他 三

裏)

Mieno Village’s Kitarō, twenty-forth day of the seventh month. 武 中 岩 ( 一 父 右 領 重

「

藤 村 手 辰 腹 方 之 類 野 正 又 雲 六 ノ 徳 ニ 之 者 族 村 覚 出 Tatsu. Daughter of Kitarō, son of Mieno Village’s 助 八 左 ２ 兄 寺 辰 ニ 作 生

様 様 衛 七 弐 禅 七 而 之 子 Zen’emon, the great-grandchild of Mieno Village’s Saku-no- 年 門 月 、 人 宗 月 無 丞

jō. 1 year old in this year of the Dragon. Parishioner of the Zen 様 廿 マ 御 福 廿 御 曾 三

四 座 聚 二 座 孫 重 Sect Temple Fukujuin. レ

日 ガ 候 院 日 候 野

This individual is not a relative of someone who has 推 間 旦 ニ 村 此 那 出 喜 三 喜

定) renounced Christianity of another territory. 段 ニ 生 太 重 太 郎 This individual was born on the twenty-second day of the 申 仕 仕 郎 野 た 娘

上 候 候 娘 村 つ seventh month of the year of the Dragon [Shōtoku 2 / 1712?]. 候 、 、 た 善

、 此 宗 つ 右 七 As for her religion, Tatsu is a parishioner of the Zen Sect temple 已 者 門 禅 衛 月

Fukujuin, her father’s temple. This person has two older 藤 上 之 ハ 宗 壱 当 門 廿

川 福 歳 辰 男 四 brothers from the same mother, so I am notifying you of this. 内 聚 子 日

That is all. 村 院 」 庄 旦 Twenty-forth day of the seventh month of the year of 長 那 屋 the Dragon [Shōtoku 2 / 1712?] 九 郎

Fujikawa-uchi Village unit Head Chōkurō (Seal) ㊞ Iwate Rokuzaemon

Nakamura Kumohachi

Mutō Matasuke

77

A8②Document Regarding Christian Investigation (A8-5-1-1) ⅰ

[Note on the Edge of Back Side] The check of the group that Ōtawaki Tazen rules over has been completed.

Document Regarding Christian Investigation

We pledge to firmly follow the prohibition against Christianity.

Everyone in our household was ordered to do fumie, and we all, both men and women, did so. Thus, there is nothing suspicious

about us at all.

We investigated the religion of everyone in our household: from men to women and servants. We had our parishioner temples’

priest attest that we are each undoubtedly parishioners of their temples.

We pledge to completely follow the above. We are writing this here for future reference.

The twenty-third day of the first month of Tenpō 9 [the year of the Dog, 1838]

Ōwaki Tazen (Signature Seal) Miura Manpei (Signature Seal) Kusaka Sachū (Signature Seal) Nanami Samonta (Signature Seal) Ōshima Matasuke (Signature Seal) Yamaguchi Kumagorō (Signature Seal) Itō Heidayū (Signature Seal) Tachikawa Kotōji (Signature Seal) Uno Jin’emon (Signature Seal) Ogawa Samatarō (Signature Seal) Mutō Magosuke (Signature Seal) Watanabe Jūsuke (Signature Seal) Inagawa Seiki (Signature Seal) Niwa Saigū (Signature Seal) Okabe Genzaburō (Signature Seal) Wakabayashi Kanzaemon (Signature Seal) Koyake Ainosuke (Signature Seal) The above is the results of my investigation into the religions of the members of the group I rule over. I have checked the certificates from their parishioner temples. There are no mistakes above. Ōwaki Tazen (Signature Seal) Kitahara Kurōdayū Katagiri Gonroku Kubota Yasuzaemon Ogasawara Rokuzaemon

78

ⅲ ⅲ

小 久 片 北 笠 保 切 原 判 右 原 田 権 九 形 私 六 安 六 郎 見 組

左 左 殿 太 届 中 衛 衛 夫 申 宗

門 門 殿 候 門

殿 殿 、 相 以 改

上 銘

々

大 小 若 岡 丹 稲 脇 宅 林 部 羽 川 多 相 勘 源 斎 清

膳( 之 左 三 宮( 記(

花 助( 衛 郎( 花 花

門(

押) 花 花 押) 押)

押) 花 押)

押)

79

ⅱ ⅳ

ⅱ ⅰ ⅳ

(

天 一 一 一 端 保 相 家 無 不 我 申 切

裏) 九 相 右 改 内 御 残 々 候 支 切 「 年 守 之 寺 男 座 為 家 御 丹 支 済

戌 申 趣 請 女 候 踏 内 事 宗 正 候 少 手 下 御 申 男 門 丹 宗 大

月 、 茂 形 々 事 候 女 御 廿 為 相 取 迄 処 共 法 門 脇 三 後 違 置 弥 少 踏 度 御 多 改 膳

日 日 無 申 宗 茂 絵 之 ニ 組 如 御 候 門 不 被 趣 付 」 件 座 御 之 審 慥 御 事 事 成 仰 相 書

儀 付 守 物 之

事

渡 武 小 宇 立 伊 山 大 那 日 三 大 辺 藤 川 野 川 藤 口 嶋 波 下 浦 脇 重 孫 左 仁 古 兵 熊 亦 左 佐 万 多

助( 助( 馬 右 藤 太 五 助( 門 仲( 平( 膳(

花 花 太 衛 治( 夫( 郎( 花 太( 花 花 花

郎( 門(

押) 押) 花 花 花 押) 花 押) 押) 押)

花 花 押) 押) 押) 押)

押) 押)

80

A8③Preface to Oath Document [Pledge to Gods and Buddhas] (A8-3-15-1) ⅱ

Preface to Oath Document [Pledge to Gods and Buddhas] Having been ordered to carry out fumie to prove that we are not Christian, all old, young, men, and women in Tenaga, Tsunagi [part of Kumamoto Domain’s territory]—peasant farmers, as well as blind people, hinin [非人] and eta [えた] outcastes, and beggars—carried out fumie, and we have written this in the registry. We sent our oaths with seals of the village head to the feudal

lord. Therein it is written that if even one person who did not do fumie is being hidden or if anyone is left out of the registry, I will

be punished. Therefore, if there is even one person left out of the registry, please punish me.

In the investigation registry, I have attached a tag next to the names of people who due to being a samurai servant or a business trip were unable to do fumie. I also wrote their names on a separate piece of paper and submitted it to the feudal lord. I have written on a separate sheet of paper and submitted to the feudal lord the names of a person who is a samurai servant with the Edo Rusui [留守居] and was unable to do fumie.

If there are any falsehoods in the above content, I will be punished by Bonten Taishaku Shitennō and all tutelary deities in the

over sixty provinces in Japan large and small, especially Kumano Daigongen, Kasuga Daimyōshin, Tenma Daijizaiten, the tutelary

deity of this [Higo] province Aso Daimyōjin, and Fujisaki Hachiman Daibosatsu. In this life I will get the serious illness of whitened and blackened skin, and in the next life fall into the hell of endless suffering and suffer the greatest possible torment. Thus I write this oath. Fourth month of Tenpō [11], the kō [庚] year of the Rat

Akazawa Utarō (Signature Seal)

Yoshida Mouzaemon

Kōzuma Han’emon

81

ⅰ

ⅱ ⅰ

如 獄 黒 各 鎮 春 余 梵 一 一 一

件 更 癩 罷 守 日 州 天 別 御 紙 分 影 御 申 申 と 書 書 有 御 今

天 不 重 蒙 阿 大 大 帝 紙 留 ニ 者 踏 侍 候 候 の 落 載 人 百 度 保 可 病 御 蘇 明 小 釈 差 守 面 人 之 方 段 、 村 申 申 男 姓 切 上 吉 十 有 於 罰 大 神 之 四 右 出 居 附 改 時 ニ 被 然 庄 候 候 女 其 支 起 妻 田 一 浮 来 於 明 天 神 大 之 仕 御 之 之 分 奉 聞 上 屋 儀 、 老 外 丹 請 半 毛 庚 世 世 今 神 満 祇 天 通 上 中 小 御 居 公 召 者 連 御 若 若 盲 影 文 右 左 子 者 者 生 藤 大 別 王 偽 申 小 前 帳 不 仕 付 有 判 座 壱 壱 目 踏 前 衛 衛 年 也 随 者 崎 自 而 惣 於 候 姓 帳 面 申 候 候 人 之 候 人 人 非 を 書

門 門 四 、 在 受 八 在 者 而 申 事 列 差 夫 影 も ハ 壱 誓 ハ ニ 茂 人 被 之

殿 殿 月 仍 無 白 幡 天 熊 日 上 以 上 々 踏 の ヽ 人 詞 ヽ 而 不 穢 成 事

起 間 癩 大 神 野 本 者 下 申 付 不 并 私 ニ 書 越 茂 残 多 候

請 地 菩 当 大 六 影 候 札 仕 遠 越 而 物 度 隠 影 乞 ニ

文 薩 国 権 十 踏 事 仕 者 方 度 も を ニ 置 踏 食 付

之 現 被 上 之 ニ 可 御 取 被 又 帳 ニ 津

差 候 参 被 改 り 仰 者 ニ 至 奈

除 、 違 仰 帳 差 付 影 迄 木

候 尤 今 付 ニ 上 候 踏 手

分 別 度 事 書 様 帳 永

落 ニ ニ 赤 沢 宇 太

郎( 花

㊞

押)

82

A9①Memo [Image of Kesaji, the Child of Ichihama Village Relative of a Former Christian Heihachi](A9-1-2-5-4-1)

太 小 久 一 一 一 一 一 一 一 一 一 一 田 笠 保 右 市 嘉 原 田 文 之 小 た 其 言 唇 び 眼 耳 鼻 眉 せ 年 濱 助 善 周 卯 政 通 倉 て 節 舌 厚 ん 中 常 筋 毛 い 弐 村

様 治 蔵 九 二 ニ 嶋 し 之 早 キ 厚 す 躰 通 薄 高 拾 類 覚

様 様 月 年 御 古 ま 衣 キ 方 キ る り キ キ 三 族

十 座 き 古 類 方 方 と 方 方 歳 平

日 候 方 単 木 き 八

江 、 、 物 綿 方 子 無 以 但 を 浅 今

田 上 し 着 黄 朝 丈 庄 無 し 、 治

右 屋 腰 、 肌 人

衛 帯 着 相

門 書

㊞

[Note on the Back Edge of the Document] “Description 1 Religion Government Office

Returned the Eight Day of the Ten Month of Bunsei 2 [1819], the year of the Rabbit”

Memo Image of Kesaji, the Child of Ichihama Village Relative of a Former Christian Heihachi Age: Twenty-three years old Tall. Thin eyebrows A well-defined nose. There are no problems with his hearing. He has relatively good sight. His hair at his temples is on the thick side.

He speaks on the quicker side.

At the time his clothing was cotton and light yellow, and undergarments were vertically striped yellowish green. His obi was an old one from Kokura. He was not carrying a sword at his waist. The above is his description. (End) Tenth day of the ninth month of Bunsei 2, the year of the Rabbit Emuta Village Unit Headman Jōemon (Seal)

To: Kubota Shūzō

Ogasawara Zenji Ōta Kasuke

83

A9②Memo[Letter of Inquiry Regarding Fumie Upon Hama Town’s Gihei Returning from Uwajima ](A9-1-3-2-7-1)

Second Month of Kaei 3 [1850] Letter of Inquiry Regarding Fumie Upon 石 太 久 那 今 右 一 田 田 保 波 嘉 日 之 Hama Town’s Gihei Returning from Uwajima 重 喜 田 三 戌 永 罷 者 郎 助 安 郎 二 三 帰 商

治 様 左 四 月 年 り 売 覚

Memo 様 衛 郎 朔 候 ニ

Gihei of Hama Town’s [Usuki Castle Town] 門 様 日 ニ 付

様 付 宇 濱

The above individual went for business to Uwajima [Uwajima, Iyo Province; 踏 和 町 present-day Uwajima City, Ehime Prefecture], and returned home today. 絵 嶋 儀 之 表 兵

Therefore I am would like to ask [for instructions] regarding [him carrying 儀 罷 衛 out as of yet his not completed] fumie. (End) 同 濱 御 越 伊 牛 町 窺 申

Kan’ei 3 [1850] Hama Town Elder 東 同 嶋 年 申 候 年寄 久 権 寄 上 処 [ Toshiyori ] 右 左 候 First day of the second month of the year of the Dog Ushijima 衛 衛 、

Gonzaemon (Seal) 門 門 以

㊞ ㊞ 上 Hama Town Elder

Itō

Kyūemon (Seal)

To: Nawa Saburōshirō

Kubota Yasuzaemon

Ōta Kisuke

Ishida Jūrōji

84

A9③Document[The Examination of the Corpse of Ino Village's Kichijūrō, Who Died From Disease: Written Report Jointly Sealed by the Village Unit Head, Village Official, and Five Person Unit](A9-1-3-3-1-2-1-2)

一 合 相 専 無 寄 旦 邪 候 古 廿 猪 矢 石 岩 之 添 想 御 合 那 宗 処 こ 七 野 野 田 手 貞 者 差 寺 座 死 に 門 ニ ろ 日 村 兵 弟 六 享 共 上 住 候 骸 て 之 男 ひ 病 吉 御 左 右 左 卯 四 連 申 持 ニ 相 御 由 子 ニ 死 十 書

衛 衛 衛 ノ 年 判 候 之 付 改 座 ニ 羽 而 仕 郎 物 門 門 門 七 仕 、 手 専 申 候 而 右 無 候 五 之

様 様 様 月 上 為 形 想 候 、 被 衛 御 、 拾 事 廿 候 後 ヲ 寺 処 尤 召 門 座 右 八 七 御 日 取 御 少 庄 捕 女 、 之 歳

日 書 庄 唯 取 茂 屋 申 房 尤 吉 ニ 物 屋 今 置 不 弁 候 之 其 十 而 仍 弁 仕 被 審 指 、 母 身 郎 貞 如 指 上 成 成 五 宗 森 古 父 享

件 五 御 候 儀 人 門 村 こ 猪 四 人 書 、 組 者 長 ろ 野 年

組 物 則 合 真 助 ひ 村 卯

ニ 之 宗 女 ニ 五 ノ

同 同 同 同 同 猪 森 者 専 房 而 郎 七

村 村 村 村 村 野 村 想 無 左 月

左 同 三 同 専 同 三 五 惣 同 市 村 理 庄 寺 御 衛

断 断 右 断 郎 人 右 断 弁 屋 座 門

太 兵 兵

衛 右 組 衛 指 夫

助 郎 門 衛 門 衛 衛 婦

㊞ ㊞ ㊞ 門 ㊞ ㊞ ㊞

㊞

85

Seventh month of Jōkyō 4 [1687] The Examination of the Corpse of Ino Village's Kichijūrō, Who Died From Disease: Written Report Jointly Sealed by the Village Unit Head, Village Official, and Five Person Unit

Document Kichijūrō of Ino Village [Ōita District, Bungo Province; present-day Ino, Ōita City] Died at the age of fifty-eight on the twenty-seventh day of the seventh month of Jōkyō 4 [1687], the year of the Rabbit. While the above Kichijūrō's father of Ino Village Gorōzaemon and Gorōzaemon’s wife are not former Christians, and he himself is not a former Christian, the mother of the wife of [Kichijurō’s] son Uemon—this mother is the wife of Chōsuke of Mori Village [Ōita District, Bungo Province; present day Mori-chō, Ōita City]—was arrested for being Christian. As for his religion, he was a parishioner of the True Pure Land sect temple Sensōji [present-day Mori-chō, Ōita City]. Of course, the village unit headman, village officials, and someone from his five household unit came together to inspect his corpse, but there was nothing suspicious in the slightest, so Sensōji interred the body. We immediately had this certified by Sensōji Temple’s head priest, and are presently sending you this certification along with this document. This document was sealed and made for future reference by the village unit headman, a village official, and someone from his five household unit.

Twenty-seventh day of the seventh month of Kyōhō 4 [1687], the year of the Rabbit Mori Village Unit Headman Rihee (Seal) Ino Village Official To: Iwate Rokuzaemon Ichibee (Seal) Ishida Teiemon Ino Village Official Yano Hyōzaemon Sōemon (Seal)

Explanation A9① Documents such as this that describe a criminal, missing individual, etc. are referred to as ninsōgaki 人相書. This one, which is about Kesaji, the child of the Ichihama Village (present-day Ichihama, Usuki City) relative of a former Christian Heihachi, was submitted by Jōemon, the Emuta Village (Ama District, Bungo Province; present-day Emuta, Usuki City) Unit Headman to the officials at the domain’s Office of Religious Affairs: Kubota, Ogasawara, and Ōta. While ninsōgaki were generally distributed within territories to search for criminals along with letters distributed to villages to communicate information (called kaijō 廻状), this one does not mention any crime. Furthermore, on the edge of its back side one finds “Returned the Eight Day of the Tenth Month of Bunsei 2 [1819], the year of the Rabbit”: it appears that Kesaji returned home one month later. Based on the above, it is highly possible that this ninsōgaki was created to find out the whereabouts of Kesaji—a relative of a former Christian—after he had run away. It appears that after returning home a month later, this matter was settled. This was submitted to religion magistrates (and is thus referred to as a ninsōgaki-age 人相書上) because Kesaji was a relative of a former Christian. A9② The village unit official in this document is referred to as shōya 庄屋. In other areas, the term oojōya 大庄屋 was used. Similarly, while here the village official is referred to as benzashi 弁指, in other areas the term shōya 庄屋 is used. This document is addressed to the domain’s religion magistrates. Iwate Rokuzaemon worked as religion magistrate from the twenty-second day of the seventh month of Enpō 6 (1678) to the twelfth month of Genroku 9 (1696), and Ishida Otouemon from the second month of Enpō 5 (1677) to the twelfth month of Genroku 9 (1696). Yano Hyōzaemon as the Religion Magistrate there from the third month of Tenna 3 (1683) to the eleventh day of the fifth month of Genroku 2 (1689). A9③ The village unit official in this document is referred to as shōya 庄屋. In other areas, the term oojōya 大庄屋 was used. Similarly, while here the village official is referred to as benzashi 弁指, in other areas the term shōya 庄屋 is used. This document is addressed to the domain’s religion magistrates. Iwate Rokuzaemon worked as religion magistrate from the twenty-second day of the seventh month of Enpō 6 (1678) to the twelfth month of Genroku 9 (1696), and Ishida Otouemon from the second month of Enpō 5 (1677) to the twelfth month of Genroku 9 (1696). Yano Hyōzaemon as the Religion Magistrate there from the third month of Tenna 3 (1683) to the eleventh day of the fifth month of Genroku 2 (1689).

86

A10①[As part of the Christian inquisition I wrote out the names of everyone in our unit—men and women, not leaving out a single person—and had them do fumie.](A10-3-16-1)

ⅳ ⅲ

[First Part Missing] As part of the Christian inquisition I wrote out the names of everyone in our unit—men and women, not leaving out a single person—and had them do fumie.

In the case that even though we have carried out the above investigation there is still a suspicious person, we will report them

without fail. If we hide them or there is an accusatory report from someone else, we should be punished. We thus record this as evidence

for future use.

The ninth day of the second month of Ansei 3 (year of the Dragon) [1856]

Arata Village Official [kojōya 小庄屋]

Heimon (Seal) Arata Village Official Keisuke (Seal) Hiroharu Village Official Sōshirō (Seal) Ieno Village Official Enpei (Seal) Ieno Village Official Gonshichi (Seal) Sazuru Village Official Saiemon (Seal) Sazuru Village Official Sōzaemon (Seal) Nakao Village Official Katsuemon (Seal) Nakao Village Official Heiemon (Seal) Ieno Unit Headman Adachi Zenzō (Seal) To: Taneda Kankurō Shibasaki Tachū Ishii Yoshichirō

87

ⅱ ⅰ

ⅳ ⅲ ⅱ ⅰ

可 可 以 男 右 被 申 上 女 者 石 芝 種 安 仰 上 ニ 壱 切

井 崎 田 政 付 候 而 人 支 ( 與 多 勘 辰 三 候 若 茂 茂 丹 前

七 仲 九 二 年 、 隠 疑 不 宗

欠)

郎 様 郎 月 為 置 鋪 残 門

様 様 九 後 脇 者 書 御

日 日 ゟ 御 出 改 如 被 座 踏 ニ

件 聞 候 絵 付 召 ハ 仕 私 候 ヽ 申 共 ハ 規 候 組

ヽ 度 、 中 曲

荒 事 家 同 中 同 左 同 家 廣 同 田

野 村 尾 村 津 村 野 原 村 村

足 組 平 勝 村 惣 斎 留 権 円 村 惣 村 恵 兵 小

立 大 右 同 右 左 同 右 村 七 同 平 四 助 同 右 庄

善 庄 衛 衛 同 衛 衛 ㊞ ㊞ 同 郎 同 ㊞ 衛 屋

蔵 屋 門 門 門 門 同 ㊞ 門

㊞ ㊞ ㊞ ㊞ ㊞ ㊞

88

A10②“Memo Regarding Number of Maidservants in Household”(A10-1-3-1-65)

(

一 一 「 1. “Memo Regarding Number of Maidservants in Household” 端 右 裏 未 之 拾 六 御 (A10-1-3-1-65) 書)

加 岩 石 正 通 合 六 人 奥 奥 納 手 田 月 ニ 弐 方 方 藤 六 弟 廿 御 拾 女 人 Report on Number of Maidservants in Household 左 左 右 五 座 弐 中 数

衛 衛 衛 日 候 人 半 上 人 付 Six High-Ranking Maidservants [jōrō 上臈]

門 門 門 以 女 臈 数

Sixteen Lower Ranking Maidservants [hanjo 半女] 殿 殿 殿 上 分 之

覚 Total: Twenty-two people. 井 佐 水 治 (End) 佐 井 杢 弥 治 水 左 一 The twenty-fifth day of the first month of Genroku 4 [1691]

弥 杢 衛 郎

Imizu Mokuzaemon (Signature 市 左 門

郎( 衛

Seal) 花 門( 」

押) 花 Saji Yaichirō (Signature Seal)

押)

Ishida Teiemon Iwate Rokuzaemon Kanō Tōzaemon

89

A10③“Monthly Document / Memo Submitted Monthly as Part of Religious Inquisition [Memo Regarding Births, Deaths, and ⅰ

ⅱ

ⅱ ⅰ

一 ( 2. “Monthly Document / Memo Submitted Monthly as Part of 被 本 早 此 於 疑 至 従 表

天 仰 人 速 以 申 敷 迄 右 Religious Inquisition [Memo Regarding Births, Deaths, and 紙) 保 付 并 可 後 上 事 被 五 切 Moves]” (A10-3-39-1) 十 候 本 申 少 ル 無 仰 人 支 宗 「 子 一 通 人 上 ニ 者 御 付 組 丹 子 門 天

十 年 無 同 候 而 御 座 候 御 宗 ノ 御 一 相 然 附 茂 穿 候 御 書 門 十 改 保 Report Submitted Monthly for the Christian Inquisition 月 違 類 り 不 鑿 ニ 法 物 御 一 ニ 十 一 In terms of the five-household unit investigation reports and 晦 相 族 此 審 被 付 度 仕 改 月 付 年

日 心 死 以 成 成 不 之 上 ニ 晦 毎

the laws that have been promulgated, there has been nothing 得 失 後 事 曲 申 趣 候 付 日 月 罷 等 切 御 事 上 今 趣 毎 仕 suspicious, so we are not reporting anything in particular. If there is 在 之 支 座 可 候 日 并 月 上 候 義 丹 候 被 若 迄 前 仕 五 a report of a suspicion from someone else regarding this unit, we

、 ニ 転 ハ 仰 シ 者 々 上 人

以 付 者 付 余 少 ゟ 御 組 should be investigated and punished. 江

上 兼 候 人 茂 尓 書 御 無

々 、 ゟ 今 物 書 If in the future there is anything even slightly suspicious, we 田

之 大 物

組 will report it immediately. 事 平 庄

川 屋 Furthermore, we certainly understand the instructions that 源 内 have been given regarding the deaths, etc. of former Christians and

」 the families of those born to a Christian before renunciation.

The thirtieth day of the eleventh month of Tenpō 11 [1840]

90

Moves]”(A10-3-39-1)

ⅳ ⅲ

ⅳ ⅲ

Total of Seventy-two Five Person Household Units Emuta Village Unit 天 惣 Total of 369 Persons 保 無 右 組 益 太 久 十 御 之 人 合 We report that we went around to the above villages, closely surveyed them, and found 田 田 保 一 座 村 数 七 藤 喜 田 年 候 々 合 拾 nothing suspicious at all. 九 助 安 子 間 江 三 弐

郎 様 左 十 一 罷 百 組 Twenty-third day of the eleventh month of Tenpō 11 Emuta Unit Headman

様 衛 一 筆 越 六 Hirakawa Gennai 門 月 如 堅 拾

様 晦 斯 相 九

To: Kubota Yasuzaemon 日 御 改 人 座 毛 Ōta Kisuke 候 頭 、 不 Masuda Tōkurō 以 審

上 成

江 義 無 江 田 無 組 田 大 村 庄 組

平 屋 中 川 源 内

㊞

91

ⅴ [Tsugi -gami / Page comprised of pasted together sheets of paper] Memo No. of people born: Eight (Three males) (Five Females) On the third day of the eleventh month, a boy was born to Ichihama Village’s Kisōemon, and was named Yoichi. This household has for generations been parishioners of Zenshōji temple. On the third day of the eleventh month, a girl was born to Ichihama Village's Tōgorō, and was named Tama. This household has for generations been parishioners of An’yōji temple.

On the eleventh day of the eleventh month, a boy was born to Monzen Village's Denkichi, and was named Kiyo. This household has for generations been parishioners of Zenhōji temple. On the sixteenth day of the eleventh month, a girl was born to Eita, the son of Monzen Village's Gen’emon, and was named Toyo. This household has for generations been parishioners of An’yōji temple. On the fourth day of the eleventh month, a boy was born to Tomuro Village’s Yaozō, and was named Naogorō. This household has for generations been parishioners of Fukujūji temple. On the tenth day of the eleventh month, a boy was born to Kōji, the son of Tomuro Village’s Kōemon, and was named Jūjirō. This household has for generations been parishioners of An’yōji temple.

ⅵ ⅴ

同 一 海 一 一 一 一 一 藤 一 一 一 一 一 一 一 一

組 内 市 添 兵 江 造 同 上 市 林 門 妹 市 河 ふ 同 代 同 名 同 付 戸 と 同 付 門 代 同 与 市 ニ 畑 浜 組 次 無 酒 村 川 浜 次 前 と 浜 内 じ 村 々 村 重 村 代 室 よ 村 代 前 々 村 市 浜 出

懸 村 村 ニ 殿 田 他 様 孫 三 村 郎 村 奉 め 村 組 他 与 義 福 利 次 幸 々 村 与 源 々 村 安 藤 与 村 生

り 金 御 掛 妻 村 ニ へ 八 之 善 左 武 公 弐 善 ニ ゟ 付 助 聚 八 郎 右 福 八 付 右 善 伝 養 五 付 喜

兵 組 り ニ 安 出 奉 子 助 右 衛 兵 帰 拾 左 懸 入 代 子 寺 ニ 与 衛 聚 百 代 衛 法 吉 寺 郎 代 惣 八 覚

衛 甚 十 右 公 〆 様 衛 門 衛 九 衛 り 々 対 旦 十 付 門 寺 蔵 々 門 寺 ニ 旦 ニ 々 右 人 家 平 一 衛 六 仕 蔵 へ 門 様 娘 三 歳 門 壱 安 治 那 一 代 子 旦 ニ 安 子 旦 十 那 十 善 衛

内 妹 月 門 人 候 弐 奉 娘 へ し 人 此 子 人 養 ニ ニ 月 々 幸 那 十 養 永 那 一 ニ 一 正 門 内

ニ ゑ 五 姉 処 拾 公 ち 奉 か 者 熊 寺 十 付 十 安 治 ニ 一 寺 太 ニ 月 付 月 寺 ニ

十 ち 日 し 内 御 歳 仕 せ 公 弐 内 十 治 女 旦 一 申 五 養 ニ 付 月 旦 ニ 付 十 申 三 旦 十 女 男

一 弐 引 か 暇 此 候 三 仕 拾 一 女 那 月 候 日 寺 十 申 四 那 十 申 一 候 日 那 一 五 三

月 拾 越 三 女 男 被 者 処 拾 候 壱 女 男 月 房 ニ 廿 女 旦 一 候 日 ニ 一 候 日 女 ニ 月 人 人 廿 壱 申 拾 三 三 下 川 御 弐 処 歳 弐 壱 晦 ニ 付 八 子 那 月 男 付 月 女 子 付 三

三 歳 候 七 人 人 十 崎 暇 歳 御 此 人 人 日 田 申 日 出 ニ 十 子 申 十 子 出 申 日

日 此 歳 一 被 此 暇 者 受 中 候 女 生 付 日 出 候 六 出 生 候 男

差 者 此 月 下 者 被 込 村 子 仕 申 男 生 日 生 仕 子

遣 者 八 十 下 申 千 出 名 候 子 仕 女 仕 名 出

申 今 日 一 十 候 代 生 す 出 名 子 名 た 生

候 村 罷 月 一 治 仕 か 生 直 出 き ま 仕

帰 廿 月 名 与 仕 五 生 よ 与 名

候 五 二 付 郎 仕 与 付

日 日 与 名 罷 罷 帰 帰

候 候

92

ⅶ

ⅶ

一 一 一 一 一 一 一 一 一 一 一 寺 一 同 一 右 善 同 病 同 病 市 病 戸 庄 戸 喜 右 村 市 九 戸 三 門 申 此 同 ち 同 小 御 同 組 弥 同

天 之 法 村 死 村 死 浜 死 室 左 室 右 善 瀬 浜 助 室 之 前 候 者 村 の 村 路 組 村 ニ 兵 村 益 太 久 保 外 寺 重 仕 友 仕 村 仕 村 死 衛 村 同 衛 右 庄 村 様 村 助 村 奉 不 御 入 又 組 源 御 懸 衛 御

田 田 保 十 生 被 吉 福 助 安 藤 候 政 失 門 幸 組 門 衛 兵 善 ニ 太 様 武 公 縁 郡 聟 四 ニ 内 組 り 弟 組

藤 喜 田 一 死 取 三 聚 子 養 五 雲 治 養 右 出 様 門 衛 右 十 兵 ニ 兵 出 ニ 方 ニ 郎 掛 養 孫 寅 常

九 助 安 年 出 置 拾 寺 卯 寺 郎 臺 子 四 女 衛 入 江 娘 様 衛 一 衛 十 衛 付 手 十 弟 り 子 八 治 蔵

郎 様 左 子 入 候 歳 被 之 被 女 寺 元 人 ニ 門 十 と 江 門 月 娘 一 娘 四 才 附 一 惣 ニ 子 女 妹

様 衛 年 無 此 取 助 取 房 被 助 十 娘 壱 一 さ 十 娘 廿 さ 月 し 人 原 庄 月 左 十 〆 房 さ

門 十 御 者 置 弐 置 弐 取 壱 内 一 な 人 月 拾 一 ち 八 よ 廿 か 女 村 左 廿 衛 一 蔵 ニ よ

様 一 座 十 候 歳 候 拾 置 歳 月 か 女 廿 八 月 せ 日 四 日 弐 兄 衛 三 門 月 弐 十 弐

月 候 一 此 五 候 此 女 男 廿 拾 六 歳 廿 三 ゟ 拾 ゟ 拾 惣 門 日 三 廿 拾 一 拾 晦 以 月 者 歳 者 壱 三 八 三 日 此 六 拾 奉 壱 奉 壱 左 養 差 拾 三 歳 月 五

日 上 廿 十 此 十 人 人 日 歳 ゟ 者 日 弐 公 歳 公 歳 衛 子 遣 七 日 此 廿 歳 五 一 者 一 引 此 奉 伊 ゟ 歳 仕 此 仕 此 門 源 申 歳 差 者 三 此

日 月 十 月 越 者 公 東 奉 此 候 者 候 者 方 治 候 此 遣 海 日 者

江 病 八 一 四 申 同 仕 公 者 遊 上 ニ 弐 者 申 添 差 内

無 死 日 月 日 候 村 候 仕 佐 川 十 拾 野 候 村 遣 畑

田 仕 七 候 一 七 津 申 村

組 日 月 歳 市 候

平 大 廿 村 川 庄 三

源 屋 日 内 差

㊞ 返

On the fifteenth day of the eleventh month, a girl was born to Tomuro Village's Rihachi, and was named Suka. This household has for generations been parishioners of Fukujūji temple. On the twenty-eight day of the eleventh month, a girl was born to Taiji, the son of Tomuro Village’s Gisuke, and named Fuji. This household has for generations been parishioners of An’yōji temple.

No. of people who moved from other places: one female On the thirtieth day of the eleventh month, Tome, the younger sister of Tanaka Village’s Chiyoji (twenty-nine years old) came to marry Kumaji, the son of Ichihama Village’s Zenzaemon.

No. of people who returned from being a laborer: Three (One male) (Two females) On the second day of the eleventh month, Shika (twenty-nine years old), the daughter of Monzen Village’s Buhee, returned to the village from working for Hayashi Jirōzaemon.

On the twenty-fifth day of the eleventh month, Chise (thirty-two years old), the daughter of Ichihama Village’s Zen’emon, returned to the village from working for Kamikawa San-no-suke. On the eighth day of the eleventh month, Genzō (twenty years old), the son of Ichihama Village’s Magohachi, returned to the village from working for Kawasaki Miki .

No. of people who moved away: Six (Three males) (Two females) On the fifth day of the eleventh month, Shika (thirty-seven years old), the older sister of Emuta Village’s Yasuemon, went to marry Imamura Heiji. On the twenty-third day of the eleventh month, Echi (twenty-nine years old), the younger sister of Ichihama Village’s Jinpei, went to marry Uchihata Village’s Kinbee.

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ⅵ On the twenty-third day of the eleventh month, Sayo (twenty-five years old), the younger sister of Ichihama Village’s Tsunezō, went to marry Toraji, the younger brother of Uchihata Village’s Jihee. On the twenty-third day of the eleventh month, Shimezō (twenty years old), the child of Ichahama Village’s Magohachi, was adopted by Kaizoe Village’s Gennai. On the twenty-third day of the eleventh month, Sōzaemon (thirty-seven years old), the younger brother of Ichihama Village’s Matashirō, went to marry Notsu-ichi Village's Chino.

On the twenty-third day of the eleventh month, Genji (twenty seven years old), the adopted child of Ichihama Village’s Okoorikata

Tetsuke [御郡方手附] Shōzaemon, was sent back to his older brother Sōzaemon in Saibaru Village due to adoption ties being broken off.

No. of individuals who went to work: Four females On the twentieth day of the eleventh month, Shika (twenty-one years old), the daughter of Monzen Village’s Buhee, went to work for Kawakami San-no-suke. On the twenty-eight day of the eleventh month, Sayo (forty-one years old), the daughter of Tomura Village’s Tahee, went to work for Yusa Kusuke. On the twenty-sixth day of the eleventh month, Chise (thirty-two years old), the daughter of Ichihama Village’s Zen’emon, went to work for Murase Shōbee.

On the twenty-sixth day of the eleventh month, Tosa (eighteen years old), the daughter of the above Zen’emon, went to work for Itō Kiemon.

No. people who moved within the same village: One female. On the twenty-eighth day of the eleventh month, Naka (thirteen years old), the daughter of Tomuro Village’s Koemon, moved to become the adopted child of Shōzaemon.

No. of deceased individuals: Four (Three males) (One female) On the fourth day of the eleventh month, Gensuke (one year old), the child of Tomura Village’s Seiji, died of disease and was laid to rest at Undaiji temple. On the seventh day of the eleventh month, the wife (twenty five years old) of Ichihama Village’s Tōgorō died of disease and was laid to rest at An’yōji Temple. On the eighth day of the eleventh month, Unosuke (two years old), the child of Ichihama Village’s Yūsuke, died of disease and was laid to rest at Fukujūji Temple. On the twenty-fifth day of the eleventh month, Ichihama Village's Jūkichi (thirty years old) died of disease and was laid to rest at Zenhōji Temple. There is no one else besides those above that has been born, died, or moved. Thirtieth day of the eleventh month of Tenpō 11 [1840], the year of the Rat Emuta Village Unit Headman Hirakawa Gennai To: Kubota Yasuzaemon Ōta Kisuke Masuda Tōkurō

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Archival Sources from the Marega Collection in the Vatican Library Outlines and Selected Documents

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