n the chief power, was content, for the first three or
four years of his administration, to follow in the line of policy marked
out by his predecessor. Christianity, therefore, progressed in spite of
the drawbacks caused by the frequent feuds between the southern
_daimios_, and seminaries were established under Hideyoshi's auspices at
Osaka and Sakai. During this period Martinez arrived in the capacity of
bishop; he was charged with costly presents from the Viceroy of Goa to
Hideyoshi, and received a favorable audience.

Hideyoshi's attitude toward Christianity at this time is easily
explained. The powerful southern barons were not willing to accept him
as Nobunaga's successor without a struggle, and there were other reasons
against the adoption of too hasty measures. Two of his generals, Kondera
and Konishi Setsu-no-Kami, who afterward commanded the second division
of the army sent against Corea, the Governor of Osaka, and numerous
other officers of state and nobles of rank and influence, had embraced
Christianity, and the Christians were therefore not without influential
supporters. Hideyoshi's first act was to secure his position. For this
purpose he marched into Kiushiu at the head of a large force and was
everywhere victorious. This done, he threw off the mask he had been
wearing up to this time, and in 1587 took the first step in his new
course of action by ordering the destruction of the Christian church at
Kioto--which had been in existence for a period of eighteen years--and
the expulsion of the missionaries from the capital.

It will be seen by the following extract from the _Ibuki Mogusa_ that
Nobunaga at one time entertained designs for the destruction of
Nambanji.

"Nobunaga," we read, "now began to regret his previous policy in
permitting the introduction of Christianity. He accordingly assembled
his retainers and said to them: 'The conduct of these missionaries in
persuading people to join them by giving money does not please me. It
must be, I think, that they harbor the design of seizing the country.
How would it be, think you, if we were to demolish Nambanji?' To this
Mayeda Tokuzenin replied: 'It is now too late to demolish the temple of
Nambanji. To endeavor to arrest the power of this religion now is like
trying to arrest the current of the ocean. Nobles both great and small
have become adherents of it. If you would exterminate this religion now,
there is fear lest disturbances be created even amon