John Lothrop Motley to M. Lègues, June 2, 1870

Mr. Motley to Mr. Fish.

Sir: Referring to your No. 186, I have the honor to send herewith copies of a letter and of accompanying documents recently received by me from Lord Clarendon, in relation to the alleged persecution of native converts to Christianity in Japan by the authorities of that empire.

[Inclosures.]

1. Mr. Motley to Lord Clarendon, May 21, 1870.

2. Lord Clarendon to Mr. Motley, May 27, 1870.

3. Same to Sir H. Parkes, April 20, 1870.

4. Same to Lord Lyons, April 20, 1870.

5. Same to same, April 30, 1870.

6. Same to same, May 23, 1870.

7. M. Roeher to Mr. Léguer.

8. Same to Monseigneur Petit Jean.

9. Same to same.

10. Mr. Motley to Lord Clarendon, June 2, 1870.

Letter addressed to the consular agent of France at Nagasaki, by M. Léon Booties, minister, of France.

Sir: I have the honor herewith to transmit you a copy of the letter which I address to Monseigneur Petit-Jean, apostolic prefect of Japan.

After having obtained the unconditional release of all Japanese imprisoned on a charge of violating the laws of the country by professing the Christian religion, you will advise monseigneur, in my name, that he must henceforth avoid anything that could encourage Japanese subjects to infringe or defy the laws of their country.

Thus, no priest of the apostolic mission must henceforth go to Urakami, or elsewhere, for purposes of religious propagandism; for, during the great state of excitement which now prevails in the south of Japan, the presence of a Catholic missionary in the midst of the Japanese population would be sure to cause incalculable evils, where a sound policy and the true interest of our religion admonish us to make every effort to avoid such a result.

You will therefore aid, so far as you are concerned, in the execution of the letter and spirit of my instructions.

Official letter addressed by M. Léon Roches, minister of France, to Monseigneur Petit-Jean, apostolic prefect of Japan.

Monseigneur: The government of his Majesty the Tycoon has consented, at my request, to release the Japanese who were arrested at Nagasaki on account of having violated the laws of the country by publicly professing a religion not included in the eight sects authorized by the said laws.

These unfortunate persons, by thus acting, would have rendered themselves liable to capital punishment if the Japanese government, actuated by sentiments of humanity, had not waived the enforcement of the laws which make their offense a capital crime, although said laws are still in force. What particularly gives evidence of the good faith of the government of the Tycoon is that he consents to set his subjects at liberty without imposing upon them the formula of pardon required under such circumstances, and which might seem like an abjuration. Now, this pardon, granted unconditionally to persons guilty, according to the laws of Japan, is without any precedent.

But I must add that if the Tycoon pardons the past, he understands that, in future, the Japanese are to respect the laws of the empire. I hope, therefore, monseigneur, that, as regards our apostolic mission, you will avoid any act which might be calculated to uphold Japanese subjects who profess the Christian religion in the way of resistance which they have entered toward the authorities to which they are subject according to Japanese law.

This resistance, monseigneur, would, no doubt, again cause a severe repression, which the present state of affairs in Japan would prevent me from moderating, and you, a minister of peace and gentleness, would assume the responsibility of the troubles and misfortunes which would be the inevitable consequence thereof.

Private letter addressed by M. Léon Roches to Monseigneur Petit-Jean, apostolic vicar in Japan.

Monseigneur: You will to-day receive an official letter, an authentic copy of which I have transmitted to the Japanese government. It was only in consequence of the delivery of this document to it that it consented to set the Japanese prisoners at liberty without imposing any act upon them which might be regarded as an abjuration.

It was, moreover, certainly not without great difficulties that I reached this solution. The daimios, who, we had been told, were favorable to the spreading of Christianity, and who were perfectly well informed concerning everything that was going on at Urakami, have all sent protests to the Tycoon against this state of things. They have allowed it to be supposed that the government of the Tycoon tacitly assented thereto, and they have declared that they were determined to resort to the most energetic means in order to cause the fundamental law of Japan to be respected, and they declare that they have given the most stringent orders for the beheading of any European priest or of any Japanese Christian who may dare to enter their territory.

These letters of the daimios are not by any means an argument invented by the Japanese government to cover the necessity of the case. I have read them and have hem able to verify their authenticity.

You will at once comprehend, monseigneur, how difficult is the position of the Tycoon, who is deputed by the Mikado to enforce the laws of the empire. This young prince is actuated by the most liberal views; he understands that the day is not far distant when laws of religious toleration must replace the laws of barbarous fanaticism which are still in force, but, on the other hand, he is too well acquainted with his country and the spirit of its aristocracy to compromise the future by a premature and unsuitable measure.

This, then, is the situation, monseigneur. Is not the clemency of the sovereign, who is not yet sufficiently strong to control the fanaticism of his daimios, a sound guarantee for the future? Should we not be grateful to him for a decision without precedent in the history of Japan, and avoid placing new difficulties in the path, already full of obstacles, which he has entered with so much resolution?

One year and ten years are not appreciable delays in the accomplishment of the designs of God. You know this better than I, monseigneur; do not, therefore, let it be supposed that you are disposed to compromise the work of your successors by the desire, otherwise very noble, of finishing it yourself.

Very great self-denial is required of you, it is true, but you will make this sacrifice, for, I say it in the sincerity of my heart, you possess all the virtues of the apostolate.

I ask you to suspend action, monseigneur. I transmit, by mail, to the government of the Emperor all the documents and information which can enlighten it on this important question. Let us await its decision. It will, without doubt, be calculated to satisfy the requirements of religion and of policy.