ince of Arima by the Jesuits).

Other missionaries arriving in 1560, the circle of operations was
extended; but shortly afterward the revolution, headed by Mori,
compelled Vilela to leave Kioto, where he had settled, and a
simultaneous outbreak in Omura necessitated the withdrawal of the
missionaries stationed there. Mori, of Choshiu, was perhaps the most
powerful noble of the day, possessing no fewer than ten provinces, and,
as he was throughout an open enemy to Christianity, his influence was
exercised against it with much ill result.

On Vilela's return to Kioto from Sakai, where a branch mission had been
established, he succeeded in gaining several distinguished converts.
Among these were Takayama, a leading general of the time, and his
nephew. He did not, however, remain long in the capital. The recurrence
of troubles in 1568 made it necessary for him to withdraw, and he then
proceeded to Nagasaki, where he met with considerable success. In this
same year we come across Valegnani preaching in the Goto Isles, and
Torres in the island of Seki, where he died. Almeida, too, about this
time founded a Christian community at Shimabara, afterward notorious as
the scene of the revolt and massacre of the Christians.

Hitherto we find little mention of Christianity in Japanese books. This
may partly be explained by the fact that the labors of the missionaries
were chiefly confined to the southern provinces, Christianity having as
yet made little progress at Kioto, the seat of literature. But the
scarcity of Japanese records can scarcely be wondered at in the face of
the edict issued later in the next century, which interdicted not only
books on the subject of Christianity, but any book in which even the
name of _Christian_ or the word _Foreign_ should be mentioned.

Short notices occur in several native works of the arrival in Kioto at
this date of the Jesuit missionary Organtin, and some curious details
are furnished respecting the progress of Christianity in the capital and
the attitude of Nobunaga in regard to it.

The _Saikoku Kirishitan Bateren Jitsu Roku_, or "True Record of
Christian Padres in Kiushiu," gives a minute account of the appearance
and dress of Organtin, and goes on to say: "He was asked his name and
why he had come to Japan, and replied that he was the Padre Organtin and
had come to spread his religion. He was told that he could not be
allowed at once to preach his religion, but would be informed later