physician cut in pieces. Cocks, however, was hard of belief, and was convinced that “he will soon rise again, if any wars be moved against his son within these three years.” This son was the shogun Hidétada, a man very different from his father in his manner of regarding foreigners.

It was now necessary for the English to send up a deputation to court for a confirmation of privileges under the new reign; and the ships Thomas and Advice arriving from England just at the time, Cocks got ready his presents and started at the end of July, in company with Adams who had just returned from Siam. The account of the journey to Yedo and of the audience with the shogun is very interesting. But they did not obtain what they sought. The privileges were curtailed and the English were restricted to the single port of Firando. In vain did Cocks petition to have this decision reversed; and, although the shogun’s secretaries, Codskin Dono and Oyen Dono, did not seem to be unfavourable, they declared that it was impossible to alter matters. Inga Dono, also, the chief justice, could only tell Cocks “that at present all matters were in other manner in Japan than in time of the old Emperor”; and common report declared that “no man dare speak to the Emperor of any matter they think is to his discontent, he is so furious, and no means but death and destruction” (i. 186, 187). In the end the English had to withdraw all their factors from Yedo, Miako, Sackay, and Ozaka.[26]

But it was not only in this particular that things were changed. Hidétada had determined to suppress Christianity. Since the first arrival of the Portuguese Jesuits, followed by the rapid conversion of whole districts in the western and southern parts of Japan, there had been no systematic attempt to stifle the new religion. The story told of Nobunaga, that, when he was urged to expel the Roman Catholic missionaries, he remarked that, as there were already thirty-five religious sects in Japan, a thirty-sixth could not make much difference,[27] reflects the ease with which Christianity made its way in the country; and the same ruler’s policy of tolerating the new tenets, while persecuting the Buddhist faith, gave them time to take root and flourish. A sudden edict of Taiko Sama, expelling the Jesuits from the kingdom, was not enforced to the utmost; and Iyéyasu generally left them in peace, although towards the end of his reign fresh edicts of banishment were issued and the sentence to a considerable extent carried into effect. But many priests still lurked in the country; and Cocks notices that the hostility shown to some of his men by the natives of Omura was “by means of the padres, or priests, who stirred them up against us to make us odious to the Japons, for they are all, or the most part, papistical Christians in Umbra, and attribute a great or chief occasion of banishment of them out of Japon by means of the English, many papists and Jesuits lying secretly lurking in most parts of Japon till this hour” (i. 139).[28] While Cocks was waiting in Yedo for the copy of the privileges he tells us that the Council sent “above twenty times” to question him about the religion of the English, and were hardly persuaded that Protestants were distinct from Roman Catholics. Even Adams, at whose house some Spaniards were staying, was suspected of harbouring priests and received warning. These things indicated, as the secretary Oyen Dono admitted, that the new ruler meant indeed to “utterly extinguish” the Jesuits and friars out of Japan; and there was good reason to believe that Christians of all sects would soon go the same way. The immediate result of this severity is seen soon after in the announcement, on the 22nd of May of the next year, of the execution of a Franciscan and a Jesuit;[29] and other persecutions followed afterwards.

Before Cocks returned to Firando, he visited William Adams’s estate at Phebe (Hémi)[30] which had been bestowed on him by Iyéyasu. “There is”, he says, describing it, “above one hundred farms or households upon it, besides others under them, all which are his vassals, and he hath power of life and death over them, they being his slaves, and he has absolute authority over them as any tono or king in Japon hath over his vassals.” (i. 181.)

On their way back to Firando, they passed the site of Yoritomo’s city of Kamakura, “but now at present it is no city, but scattered houses seated here and there in pleasant valleys betwixt divers mountains, wherein are divers pagods very sumptuous, and a nunnery of shaven women. I did never see such pleasant walks among pine and spruce trees as there are about these pagods.” This is the one place in all Japan whose natural beauty seems to have impressed even the matter-of-fact Cocks, who could dismiss the Hakoné Pass with its fine lake and scenery in the one sentence, “Haconey on the top of the mountain, where the great pond with the devil is, as they report.”

The altered state of feelings at Yedo began soon to be reflected at Firando. At the beginning of the new year the king showed a disposition to meddle in the affairs of the English trade and betrayed ill-humour in several small matters; and soon there were rumours that both English and Dutch would have to shift to other quarters. These disagreements drew a formal remonstrance from Cocks, who, “entering into consideration of the small respect this king of Firando hath of us in comparison of that which he had at our first entrance into Japon”, expressed his discontent in a “large letter”; which, however, was received “in good part”, and a friendly message returned. But, after this, things never went quite so smoothly as before.

Other troubles also began to close in on the English. Their relations with the Dutch were gradually becoming more and more estranged, until their differences culminated in open rupture. In 1617 rumours reached Firando of Dutch outrages on the English in Puloway, which tended to increase the coolness so rapidly growing between the members of the English and Dutch factories, who, as the Japanese observed, were friends, “but from tooth outwards.” The frequent piracies of the Dutch upon the Chinese are reflected on by Cocks, who also accuses them of gross cruelty to their prisoners. An aggravation of these crimes was the fact that they were committed, if not under the English flag, at least under the English name, the Dutch giving out that they were English. Their success in this form of deception is illustrated by an entry in the diary: “These Chinas in the junk [just captured] will not be persuaded but that they are Englishmen which took them.”