In the Year of Our Lord 1613, the domain of Arima was in the hands of Arima Naozumi, the son of Arima Harunobu, longtime stalwart patron and protector of the Church in Japan. After Harunobu’s execution in 1612, Naozumi had apostatized on the orders of the de-facto Shōgun Tokugawa Ieyasu and received lordship of his dead father’s domain on condition that he do his utmost to exterminate the very Faith that he had from his childhood espoused.
Although his domain was far removed from Ieyasu’s castle-town up on the Pacific coast of Honshu, down home in Arima, Naozumi had the ruler’s own hound at his heels: Hasegawa Sahiōye, Governor of nearby Nagasaki—a close advisor of Ieyasu’s and a hell-driven enemy of Christ. Plotting to grab the domain of Arima for himself, Hasegawa threatened Naozumi, greenhorn Lord of Arima, with the Shōgun’s own hellfire if he did not prove his determination to purge the land of Christians with some solid evidence posthaste.
Naozumi called in his eight top samurai, formerly his father’s liegemen, and pleaded with them to renounce Christ, if only on paper, to save him from the threatened wrath—indeed, to save all of Arima’s faithful from that wrath, or so he claimed, citing Hasegawa’s threat. Hearing their new liege lord’s artful pleading, five of the eight samurai agreed to the stratagem. Three, however, refused to budge: Leo Taketomi Kan’emon, Adrian Takahashi Mondo, and Leo Hayashida Sakuemon.
Naozumi sentenced them to death by burning, along with their wives and children. However, the new, spineless Lord of Arima postponed the order until the three Christian stalwarts were safely out of his castle and headed home. All of them being samurai, they and their families were escorted unbound to their respective prison cells, where each family was locked up together: Adrian Takahashi with his wife Joanna; Leo Taketomi with his son Paulo; and Leo Hayashida with his wife Marta, his eighteen-year-old daughter Magdalena, and his son Diego, eleven years old.
Soon twenty thousand Kirish’tan had surrounded their prison, singing prayers and keeping vigil—at which they stayed for three days and nights on end, some huddling around campfires to keep warm in the night, some distributing food to those who were too hungry to bear it. For fear that the faithful would take relics from their remains, Naozumi ordered the martyrs-to-be spirited out of his jail to another location—clear proof that Arima Naozumi, his apostasy notwithstanding, retained a clear understanding of the restorative power of relics. Undeceived, Arima’s Kirish’tan faithful followed the soon-to-be martyrs to their new prison to continue the vigil.
On the morning of Sunday, October 7, 1613, the prisoners were led out of their cells to meet their deaths. All were wearing the kimono of the Guild of Saint Mary, given them by its chief, and each but the youngest—eleven-year-old Diego—had his or her arms bound with rope in the form of a cross. Diego, seeing that all the others were bound, asked that the guards bind him too. They insisted that they had no more rope, and on hearing this, the boy submitted quietly.
En route to their deaths, each martyr was flanked left and right by a Marian with a lit candle in one hand and a rosary in the other; these members of the Guild sang the rosary as they marched with the holy ones. Coming to a river, the martyrs were ferried across, after which they had to traverse muddy ground. A certain man offered to carry Diego on his back across the mud, but the boy declined: “Our Lord Jesus didn’t ride a horse up Calvary,” he explained, and he tromped into the mud on his own two feet. Crowds of believers with scissors or knife in hand mobbed the holy ones to strip from their clothing some relic for saving; the condemned protested that they themselves were but mere sinners. Had the Eight not thus rebuffed these adorers, they would likely have been stripped stark naked.
They arrived at the place of execution: a wooden stable of sorts filled to the rafters with firewood, surrounded by a stockade, on the beach in front of the hill atop which loomed Hino-eh Castle. Their liege lord was most likely watching from up there, high above the heads of the countless Christians jammed into the town below the castle, people from all over the Peninsula, the erstwhile Christian bastion of Japan.
Leo Taketomi climbed onto a pile of wood and made a speech to the thousands, but many of his words were drowned out by the noise of the crowd. His few audible words went something like this:
Behold the faith of Arima’s Christians: for the glory of the Lord and as a testimony to our faith we now die. My brethren, my hope is that you shall preserve your faith unshaken to the very end!
Leo stepped down; each of the martyrs was tied to a stake; the executioners lit the firewood. Quickly a storm of flames erupted around the three families. The chief of the Guild of Saint Mary, just beyond the stockade, held up a painting of Jesus in his Passion so that the martyrs could see it, a help in their death-throes. The crowd sang the Credo, the Pater Noster, the Ave Maria, and other prayers to strengthen the martyrs; reportedly the martyrs evinced nothing but joy amidst the flames.
The boy Diego’s ropes were the first to burn away: he ran to his mother’s side shouting, “Zézusu! Maria!” and fell. Next his eighteen-year-old sister Magdalena found her arms free of the burning ropes: she reached down to pick up a flaming branch and held it above her head, seemingly worshiping the fire that would send her to Heaven as she held up her head with her other hand. Seeing this, the gasping crowd made the sign of the Cross. Finally, Leo Hayashida boomed the name of Jesus out of the midst of the flames; that word shook the crowd as a whirlwind of fire devoured the eight holy martyrs. All the onlookers beat their breasts as his shout resounded over all the scene.
When that shout of Heaven’s victory reached his ears, Arima Naozumi, looking down from his castle’s overlook, must have felt as if that maelstrom of flames were in his own stomach. Meanwhile, down below, all those thousands of his Kirish’tan subjects, fallen to their knees, were praying for the souls of the martyrs—and perhaps for the soul of their earthly lord as well, cowering in his fortress high above.
This martyrdom proved to be only a prelude to the litany of sufferings that Arima was bound to endure.
Copyright 2015/2016 by Luke O’Hara
The illustration is from a 1624 history of the persecution in Japan by Nicolas Trigault; I borrowed the image from the website of the Catholic Bishops’ Conference of Japan, at http://www.cbcj.catholic.jp/jpn/feature/kibe_187/arima.htm