printing presses had been brought from Europe for the proper diffusion
of Christian literature in the Romanized colloquial,[8] though there
were yet to be built more church edifices and monasteries, and Christian
schools to be established, a sad change was nigh. Much seed which was
yet to grow in secret had been planted,--like the exotic flowers which
even yet blossom and shed their perfume in certain districts of Japan,
and which the traveller from Christendom instantly recognizes, though
the Portuguese Christian church or monastery centuries ago disappeared
in fire, or fell to the earth and disappeared. Though there were to be
yet wonderful flashes of Christian success, and the missionaries were to
travel over Japan even up to the end of the main island and accompany
the Japanese army to Korea; yet it may be said that with the death of
Nobunaga at the hands of the traitor Akéchi, we see the high-water mark
of the flood-tide of Japanese Christianity. "Akéchi reigned three days,"
but after him were to arise a ruler and central government jealous and
hostile. After this flood was to come slowly but surely the ebb-tide,
until it should leave, outwardly at least, all things as before.

The Jesuit fathers, with instant sensitiveness, felt the loss of their
champion and protector, Nobunaga. The rebel and assassin, Akéchi,
ambitious to imitate and excel his master, promised the Christians to do
more for them even than Nobunaga had done, provided they would induce
the daimi[=o] Takayama to join forces with his. It is the record of
their own friendly historian, and not of an enemy, that they, led by the
Jesuit father Organtin, attempted this persuasion. To the honor of the
Christian Japanese Takayama, he refused.[9] On the contrary, he marched
his little army of a thousand men to Ki[=o]to, and, though opposed to a
force of eight thousand, held the capital city until Hidéyoshi, the
loyal general of the Mikado, reached the court city and dispersed the
assassin's band. Hidéyoshi soon made himself familiar with the whole