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Redalyc.Japonica in the Jesuit Drama of the Southern Netherlands

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Redalyc.Japonica in the Jesuit Drama of the Southern Netherlands Bulletin of Portuguese - Japanese Studies ISSN: 0874-8438 [email protected] Universidade Nova de Lisboa Portugal Proot, Goran; Verberckmoes, Johan Japonica in the Jesuit Drama of the Southern Netherlands Bulletin of Portuguese - Japanese Studies, núm. 5, december, 2002, pp. 27-47 Universidade Nova de Lisboa Lisboa, Portugal Available in: http://www.redalyc.org/articulo.oa?id=36100503 How to cite Complete issue Scientific Information System More information about this article Network of Scientific Journals from Latin America, the Caribbean, Spain and Portugal Journal's homepage in redalyc.org Non-profit academic project, developed under the open access initiative BPJS, 2003, 5, 27-47 27 JAPONICA IN THE JESUIT DRAMA OF THE SOUTHERN NETHERLANDS Goran Proot and Johan Verberckmoes Catholic University of Louvain 1. Theatrical practice in the provincia Flandro-Belgica There was no lack of drama in the Jesuit colleges of the provincia Flandro-Belgica 1. This province, which was established in 1612 by the divi- sion of the provincia Germania Inferior into the provincia Flandro-Belgica and the provincia Gallo-Belgica, at its height had eighteen colleges. Four of them lay in what is now northern France (Bailleul, Cassel, Bergues and Dunkirk), another four in what is now the southern part of the Netherlands (Breda, ‘s-Hertogenbosch, Roermond and Maastricht). We now know of almost 2000 shows put on in this area. Most of these were college plays. From the foundation of the schools, pupils performed plays. The school year, which ended in September, was always concluded with a colourful theatrical performance. The pupils also performed a play around Lent, and in many colleges the separate classes each put on a more modest show once each year. The performances were an integral part of the education provided. The pupils spoke Latin on stage, just as they had to in the school. Sometimes they wrote the script themselves, sometimes they were helped by teachers. Plays involved more than memorizing the lines. It was also a question of posture and gesture, of learning to speak in public, of imaginative identifica- tion with characters and situations. Apart from the usual school drama, the Jesuit fathers also put on parades, processions and a whole range of occasional celebrations. In many cases a city magistracy or another secular authority requested the fathers to 1 On Jesuit drama in the Southern Netherlands see the useful study of Leonardus van den Boogerd, Het jezuïetendrama in de Nederlanden, Groningen, 1961, and K. Porteman’s short but useful article, “9 september 1616. De heilige Jan Berchmans speelt te Mechelen de rol van de H. Nathalia. Het jezuïetentoneel in de Zuidelijke Nederlanden”, in R. L. Erenstein, ed., Een theatergeschiedenis der Nederlanden, Amsterdam, 1996, pp. 170-177. Initial results of recent research are to be found in the articles of Goran Proot, “Toneelprogramma’s in het Jezuïetenhuis te Heverlee”, Archief- en Bibliotheekwezen in België, 58 (1997), no. 1-4, pp. 313-355; Goran Proot, “Contribution au théâtre des jésuites flamands. Les pièces perdues, les titres retrouvés”, Archief- en Bibliotheekwezen in België, 59 (1998), no. 1-4, pp. 111-171; Goran Proot, “Het Brugs jezuïeten- toneel in de 17de en 18de eeuw”, V.R.B. Informatie 30 (2000), no. 1-4, pp. 3-19. 28 Goran Proot and Johan Verberckmoes add lustre to particular festive occasions. After all, the Jesuits showed them- selves to be not only good organisers with an ear for the euphonious and an eye for the tasteful, but also exceptionally reliable masters of ceremonies. Finally, a number of programmes or other sources (civic accounts, letters or college histories) bear witness to theatrical performances by members of sodalities or fraternities and catechetical groups under Jesuit direction. These pieces may well have been performed in the vernacular. Few complete scripts survive, far more programmes. The plot summaries, known as periochen, were distributed among the audience. They usually contain, besides a general statement of the theme, a short summary of each act, or sometimes even each scene. Some programmes provide a cast list or a summary of the interlude, which was often divided up and performed between the acts of the main play. Many programmes were in Latin, but there are some in the vernacular, for spectators who knew no Latin. Jesuit drama was, just like their education, free of charge, and thus reached a broad public. Fifty-odd plays are set in the overseas missions: India, Cochinchina, Congo and Monomotapa. Most of the plays with overseas settings, however, are set in Japan, the eastern mission that was by far the most popular. They are the subject of this article. 2. The Jesuits in the land of the rising sun 2 On 15 August 1549, Francis Xavier set foot on land at Kagoshima, a city in southern Kyushu, the southern-most of the four large islands which make up Japan 3. Xavier quickly received permission to proclaim his faith there. He had great regard for the highly developed Japanese culture, which in many respects compared favourably with European culture 4. He stayed in Japan for two and a half years. In Kagoshima, Xavier and his European companions devoted them- selves to the study of Japanese. He also preached to the people, but once a number of converts had been made there was soon resistance from Buddhist 2 This historical survey is based on C. R. Boxer, The Christian Century in Japan, 1549-1650, Berkeley & Los Angeles, University of California Press, 1951; Richard Henry Drummond, A History of Christianity in Japan, Michigan, Eerdmans Grand Rapids, 1971; William V. Bangert, A History of the Society of Jesus, St. Louis, 1972; John Whitney Hall, ed., The Cambridge History of Japan, Cambridge, Cambridge University Press, 1991 (vol. 4), and Marius B. Jansen, The Making of Modern Japan, Cambridge, The Belknap Press of Harvard University Press, 2000. On Francis Xavier’s activities in Japan see the third volume of the second part of Georg Schurhammer, Franz Xavier. Sein Leben und seine Zeit, Freiburg-Basel-Wien, Herder, 1955-1973 (2 parts). 3 See Schurhammer, op. cit., part II, vol. 3, p. 54. Japonica in the Jesuit Drama of the Southern Netherlands 29 priests 5. Xavier decided to plead his case before the emperor in person 6. The emperor resided in Myako, now Kyoto, on the central island Honshu. There Xavier found only a decayed and powerless court and he decided to approach matters differently. In Yamaguchi, a city in southwestern Honshu, which he had passed through on his journey to the imperial court, he obtained the permission of the local military lord or daimyo 7 to preach and to dispose over a disused Buddhist temple 8. The work progressed well, and after an invitation from the daimyo of Bungo 9, now Oita in northeastern Kyushu, he returned to Goa to put things in order there. He also took up again the plan of converting China. The proud Japanese had a deep respect for Chinese cultural achievements, which led Xavier to see the conversion of China as a necessary first step for the conver- sion of Japan 10. After many wanderings he ended up on the island Sancian in the Bay of Canton, just a few miles from the Chinese mainland, and he died there on 3 December 1552 11. The groundwork for the popular Japanese mission had been laid 12. The political and military situation on the islands of Japan was, however, excep- tionally chaotic, so that the Jesuit mission could develop only with difficulty. The then Ashikaga shogunate had only limited power 13. The country was divided into 66 provinces, which were ruled by their military governors as little principalities. Although they were all in principle under the emperor’s rule, the local rulers were in constant battle with one another. This sometimes worked to the advantage of the missionaries, and sometimes forced them to move their operations to other areas. Their greatest progress was made on the island of Kyushu. The population was relatively poor 14, and the missionary success was largely due to the trade which Portuguese merchants 4 See Klaus Schatz, “Die ersten 50 Jahre Jesuitenmission”, Stimmen der Zeit 127 (2002), no. 6, p. 393; Schurhammer, op. cit., part II, vol. 3, p. 87. 5 See Schurhammer, op. cit., part II, vol. 3, p. 132. 6 See Schurhammer, op. cit., part II, vol. 3, p. 210 vv. 7 On the meaning of this term, see Ivan Morris, The nobility of failure: tragic heroes in the history of Japan, Penguin books-Harmondsworth, 1980, p. 465. 8 See Schurhammer, op. cit., part II, vol. 3, pp. 232-233. 9 See Schurhammer, op. cit., part II, vol. 3, pp. 251-252. 10 See Schurhammer, op. cit., part II, vol. 3, p. 333. 11 See Schurhammer, op . cit., part II, vol. 3, p. 677. 12 See Boxer, op. cit., p. 80. 13 See Boxer, op. cit., p. 43. 14 See Morris, op. cit., p. 147; J. F. Moran, The Japanese and the Jesuits. Alessandro Valignano in sixteenth-century Japan, London-New York, Routledge, 1993, p. 130. 30 Goran Proot and Johan Verberckmoes brought to the ports. The Jesuits acted as mediators and brokers. Not infre- quently a local daimyo would convert to Catholicism with trading benefits at the back of his mind 15. As custom dictated, they were followed in conversion by their subjects, and in this way the new religion quickly spread across the whole island 16. In the meantime, the military leader Oda Nobunaga (1534-1582) had started the subjection of the daimyo. His centralising policies were continued after his death by Toyotomi Hideyoshi (1536-1598), a general of lowly birth, and consolidated by Tokugawa Ieyasu (1542-1616).
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