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On that occasion, one of his most trusted followers, Asano Nagamasa, provoked a violent outburst of temper on Hideyoshi's part by declaring that such a scheme would be an act of lunacy, since Hideyoshi's presence alone secured the empire against recurrence of domestic strife.
For a time the death of the great statesman was kept secret, but within three months the newly created boards found themselves strong enough to cope with the situation, and the remains of Hideyoshi were publicly interred at the shrine of Amida-ga-mine, near Kyoto. In modern times many distinguished Japanese historians have undertaken to analyze Hideyoshi's character and attainments.
If any further evidence were needed of Hideyoshi's discrimination between trade and religion, it is furnished by his despatches to the viceroy of the Indies written in 1591:
News of the event reached the camp of the besiegers of Takamatsu almost immediately, but a messenger sent by Mitsuhide to convey the intelligence to Mori and to solicit his alliance was intercepted by Hideyoshi's men. A great deal of historical confusion envelops immediately subsequent events, but the facts seem simple enough. Hideyoshi found himself in a position of great difficulty.
In spite of various political intrigues in which Hideyori was known to have taken part, Iyeyasu had left him in possession of large revenues, and of the strongest fortress in Japan, that mighty castle of Osaka, which Hideyoshi's genius had rendered almost impregnable. Hideyori, unlike his father, favoured the Jesuits: and he made the castle a refuge for adherents of the "false and corrupt sect."
It may here be mentioned that three years later, in 1568, Hideyoshi succeeded in inducing all the territorial nobles of northern Ise, except Kusunoki Masatomo, to place themselves peacefully under Nobunaga's sway. Hideyoshi's history shows him to have been a constant believer in the theory that a conquered foe generally remains an enemy, whereas a conciliated enemy often becomes a friend.
By the contrivance of that prelate, Hideyoshi's troops were enabled to follow a secret road to the stronghold of the Satsuma baron, and in return for such valuable services Hideyoshi may well have been persuaded to proscribe Christianity.
He entered Echigo with a mere handful of followers, and placed himself practically at the mercy of Kagekatsu, judging justly that such trustful fearlessness would win the heart of the gallant Kagekatsu. Hideyoshi's insight was justified by the sequel.
How are we to account for this seemingly rapid change of mood on Hideyoshi's part? A comparison of dates furnishes some assistance in replying to that question. The Kyushu campaign took place in 1587, and it was in 1586 that Hideyoshi commenced the construction of the colossal image of Buddha in Kyoto. The Taiko was by no means a religious man.
The ambassadors, having made their obeisance, retired, and this audience was the only occasion on which they were admitted to Hideyoshi's presence. After long delay Hideyoshi replied to the letter carried by the above envoys, and his language is important as clearly indicating the part which he designed for Korea in the pending war. The document is thus translated by Mr.
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