Editing Nagasaki (section)

===Nagasaki as a Jesuit port of call===
{{Main|Portuguese Nagasaki|Dejima}}
The first recorded contact between Portuguese explorers and Japan occurred in 1543, when a Portuguese ship, possibly a Chinese junk carrying Portuguese sailors, was blown off course and landed on Tanegashima, an island south of Kyūshū. This event marked the beginning of direct contact between Japan and Europe.<ref name=":0">{{Cite web |title=Europeans Begin Trade with Japan {{!}} EBSCO Research Starters |url=https://www.ebsco.com/research-starters/history/europeans-begin-trade-japan |access-date=2025-05-06 |website=www.ebsco.com |language=en}}</ref>

Two Portuguese traders, António Mota and Francisco Zeimoto, were among the crew members. They introduced the Japanese to firearms, specifically the Portuguese matchlock guns known as harquebuses. The local lord, Tanegashima Tokitaka, purchased two of these firearms and had local blacksmiths replicate them, leading to the development of the "tanegashima" guns in Japan.<ref name=":1">{{Cite web |last=Low |first=Spencer |date=2023-01-29 |title=Japan & Portugal: 480 years of friendship |url=https://www.portuguese.asia/post/japan-portugal-480-years-of-friendship |access-date=2025-05-06 |website=Portuguese in Asia |language=en}}</ref><ref name=":0" />

Fernão Mendes Pinto, a Portuguese adventurer and writer, claimed in his memoirs, ''Peregrinação'', that he was part of the first landing party in 1543. However, his account is considered unreliable, and historians generally agree that he was not among the first Europeans to reach Japan.<ref name=":2">{{Cite journal |last=Yamafune |first=Kotaro |title=Portuguese Ships on Japanese Namban Screens |date=2012 |doi=10.13140/RG.2.1.3612.3282 |url=https://www.academia.edu/15232598 |journal=Academia Materials Science |volume=2 |issue=2}}</ref>

The introduction of firearms had a significant impact on Japanese warfare, contributing to the unification of Japan during the Sengoku period. The Portuguese also introduced other goods and ideas, including Christianity, which further influenced Japanese society.<ref name=":2" />

Today, the arrival of the Portuguese in 1543 is commemorated in Tanegashima with the annual Teppō Matsuri (Firearm Festival), celebrating the island's historical connection to the introduction of firearms in Japan.<ref name=":1" />

Soon after, [[Nanban trade|Portuguese ships started sailing to Japan as regular trade freighters]], thus increasing the contact and trade relations between Japan and the rest of the world, and particularly with [[Ming China|mainland China]], with whom Japan had previously severed its commercial and political ties, mainly due to a number of incidents involving [[wokou]] piracy in the [[South China Sea]], with the Portuguese now serving as intermediaries between the two [[East Asia]]n neighbors.

Despite the mutual advantages derived from these trading contacts, which would soon be acknowledged by all parties involved, the lack of a proper seaport in [[Kyūshū]] for the purpose of harboring foreign ships posed a major problem for both merchants and the Kyushu ''[[daimyō]]s'' (feudal lords) who expected to collect great advantages from the trade with the Portuguese.

In the meantime, [[Kingdom of Navarre|Spanish]] [[Society of Jesus|Jesuit missionary]] [[Francis Xavier|St. Francis Xavier]] arrived in [[Kagoshima]], South Kyūshū, in 1549. After a somewhat fruitful two-year sojourn in Japan, he left for China in 1552 but died soon afterwards.<ref name="Diego Pacheco 1974 pp. 477-480">Diego Pacheco. "Xavier and Tanegashima." ''Monumenta Nipponica'', Vol. 29, No. 4 (Winter, 1974), pp. 477–480</ref> His followers who remained behind converted a number of ''daimyōs''. The most notable among them was [[Ōmura Sumitada]]. In 1569, Ōmura granted a permit for the establishment of a port with the purpose of harboring Portuguese ships in Nagasaki, which was set up in 1571, under the supervision of the [[Jesuit missionaries|Jesuit missionary Gaspar Vilela]] and [[Portuguese people|Portuguese]] Captain-Major [[Governor of Macau|Tristão Vaz de Veiga]], with Ōmura's personal assistance.<ref>Boxer, ''The Christian Century in Japan 1549–1650'', p. 100–101</ref>

The little harbor village quickly grew into a diverse port city,<ref>{{Cite web | url=https://www.khanacademy.org/humanities/art-asia/art-japan/edo-period/a/arrival-of-a-portuguese-ship | title=Arrival of a Portuguese ship | access-date=February 18, 2020 | archive-date=August 4, 2020 | archive-url=https://web.archive.org/web/20200804195413/https://www.khanacademy.org/humanities/art-asia/art-japan/edo-period/a/arrival-of-a-portuguese-ship | url-status=live }}</ref> and Portuguese products imported through Nagasaki (such as tobacco, bread, textiles and a Portuguese sponge-cake called ''[[Kasutera|castellas]]'') were assimilated into popular Japanese culture. [[Tempura]] derived from a popular Portuguese recipe originally known as ''[[peixinhos da horta]]'', and takes its name from the Portuguese word, 'tempero,' seasoning, and refers to the tempora quadragesima, forty days of Lent during which eating meat was forbidden, another example of the enduring effects of this cultural exchange. The Portuguese also brought with them many goods from other Asian countries, such as China. The value of Portuguese exports from Nagasaki during the 16th century were estimated to ascend to over 1,000,000 ''cruzados'', reaching as many as 3,000,000 in 1637.<ref>C. R. Boxer, ''[https://books.google.com/books?id=pOoYAAAAIAAJ&q=The+Great+Ship+from+Amacon The Great Ship from Amacon – Annals of Macau and the old Japan trade 1555–1640] {{Webarchive|url=https://web.archive.org/web/20230414043924/https://books.google.com/books?id=pOoYAAAAIAAJ&q=The+Great+Ship+from+Amacon |date=April 14, 2023 }}'' p.&nbsp;169.</ref>

Due to the instability during the [[Sengoku period]], Sumitada and Jesuit leader [[Alexandro Valignano]] conceived a plan to pass administrative control over to the [[Society of Jesus]] rather than see the Catholic city taken over by a non-Catholic ''daimyō''. Thus, for a brief period after 1580, the city of Nagasaki was a Jesuit colony, under their administrative and military control. It became a refuge for Christians escaping maltreatment in other regions of Japan.<ref name=Diego>Diego Paccheco, Monumenta Nipponica, 1970</ref> In 1587, however, [[Toyotomi Hideyoshi]]'s campaign to unify the country arrived in Kyūshū. Concerned with the large Christian influence in Kyūshū, Hideyoshi ordered the expulsion of all [[missionaries]], and placed the city under his direct control. However, the expulsion order went largely unenforced, and the fact remained that most of Nagasaki's population remained openly practicing [[Catholicism|Catholic]].{{Citation needed|date=April 2022}}

In 1596, the Spanish ship ''[[San Felipe incident (1596)|San Felipe]]'' was wrecked off the coast of [[Shikoku]], and Hideyoshi learned from its pilot<ref>so says the Jesuit account</ref> that the Spanish [[Franciscans]] were the vanguard of an [[Iberian Union|Iberian]] invasion of Japan. In response, Hideyoshi ordered the [[crucifixion]]s of twenty-six Catholics in Nagasaki on February 5 of the next year (i.e. the "[[Twenty-six Martyrs of Japan]]"). Portuguese traders were not ostracized, however, and so the city continued to thrive.

In 1602, [[Augustinians|Augustinian]] missionaries also arrived in Japan, and when [[Tokugawa Ieyasu]] took power in 1603, Catholicism was still tolerated. Many Catholic ''[[daimyō]]s'' had been critical allies at the [[Battle of Sekigahara]], and the Tokugawa position was not strong enough to move against them. Once [[Osaka Castle]] had been taken and [[Toyotomi Hideyoshi]]'s offspring killed, though, the Tokugawa dominance was assured. In addition, the Dutch and English presence allowed trade without religious strings attached. Thus, in 1614, [[Catholicism]] was officially banned and all missionaries ordered to leave. Most Catholic daimyo [[apostacy|apostatized]], and forced their subjects to do so, although a few would not renounce the religion and left the country for [[Macau]], [[Luzon]] and [[Japantown]]s in Southeast Asia. A brutal campaign of persecution followed, with thousands of converts across Kyūshū and other parts of Japan killed, tortured, or forced to renounce their religion. Many Japanese and foreign Christians were executed by public [[crucifixion]] and [[Death by burning|burning at the stake]] in Nagasaki.<ref name="NSA">{{Cite book |url = http://newsaints.faithweb.com/martyrs/Japan02.htm |title =MARTYRS OF JAPAN († 1597-1637) (poz. 10) | access-date = March 22, 2011| author= | publisher = | language =en |archive-url=https://web.archive.org/web/20211123203927/http://newsaints.faithweb.com/martyrs/Japan02.htm |archive-date=November 23, 2021}}</ref><ref>{{cite web | title=Martyrs List | url=http://www1.bbiq.jp/martyrs/ListEngl.html | publisher=Twenty-Six Martyrs Museum | access-date=2010-01-11 | url-status=dead | archive-url=https://web.archive.org/web/20100214135648/http://www1.bbiq.jp/martyrs/ListEngl.html | archive-date=2010-02-14 }}</ref> They became known as the [[Martyrs of Japan]] and were later venerated by several [[Pope|Popes]].<ref name=JA3>{{cite web |url=http://newsaints.faithweb.com/martyrs/Japan03.htm |title=Martyrs of Japan (1603–39) |website= Hagiography Circle |archive-url=https://web.archive.org/web/20210609051808/http://newsaints.faithweb.com/martyrs/Japan03.htm |archive-date=June 9, 2021}}</ref>

Catholicism's last gasp as an open religion and the last major military action in Japan until the [[Meiji Restoration]] was the [[Shimabara Rebellion]] of 1637. While there is no evidence that Europeans directly incited the rebellion, [[Shimabara Domain]] had been a Christian ''[[Han (administrative division)|han]]'' for several decades, and the rebels adopted many Portuguese motifs and Christian [[icon]]s. Consequently, in Tokugawa society the word "Shimabara" solidified the connection between Christianity and disloyalty. The Shimabara Rebellion also convinced many policy-makers that foreign influences were more trouble than they were worth, leading to the [[sakoku|national isolation policy]]. The Portuguese were expelled from the archipelago altogether. They had previously been living on a specially constructed [[artificial island]] in Nagasaki harbour that served as a [[trading post]], called [[Dejima]]. The Dutch were then moved from their base at [[Hirado]] onto the artificial island.
{{Gallery
| mode = packed
| align = center
| height = 140
| File:Macau Trade Routes.png|[[Portuguese Empire|Portuguese]] (green) and [[Spanish Empire|Spanish]] (yellow) trade routes to [[Portuguese Macao|Macao]] and Nagasaki
| File:Nanban-Screens-by-Kano-Naizen-c1600.png|[[Nanban trade|''Nanban'' trade]] by [[Kanō Naizen]], {{circa|1600}}. The screen shows Portuguese merchants docking in Japan.
| File:Tojin-yashiki.jpg|The Chinese traders at Nagasaki were confined to a walled compound (Tōjin yashiki), {{circa|1688}}
}}
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