Information about Hasekura Tsunenaga

This is a Japanese name; the family name is Hasekura.

Hasekura Rokuemon Tsunenaga (1571–1622) Hasekura's portrait during his mission in Rome in 1615, by Claude Deruet, Coll. Borghese, Rome
Names:
Japanese name:	Hasekura Rokuemon Tsunenaga (支倉六右衛門常長)
Christian name:	Don Felipe Francisco Hasekura
Retainer of:
Overlord:	Date Masamune
Fief:	Sendai Domain (仙台藩) (Northeastern Japan)

Hasekura Rokuemon Tsunenaga (1571 – 1622) (Japanese: 支倉六右衛門常長, also spelled Faxecura Rocuyemon in period European sources, reflecting the contemporary pronunciation of Japanese^[1]) was a Japanese samurai and retainer of Date Masamune, the daimyo of Sendai. He led a diplomatic mission to New Spain (Mexico) and then Europe between 1613 and 1620 (called the Keichō Embassy, 慶長使節), after which he returned to Japan. He was the first Japanese official ambassador to the Americas and arguably Europe,^[2] and initiated the first recorded instance of Franco-Japanese relations.

Although Hasekura's embassy was cordially received in Europe, it happened at a time when Japan was moving toward the suppression of Christianity. European monarchs such as the King of Spain thus refused the trade agreements Hasekura had been seeking. Hasekura returned to Japan in 1620 and died of illness a year later, his embassy seemingly ending with few results in an increasingly isolationist Japan.

Japan's next embassy to Europe would only occur more than 200 years later, following two centuries of isolation, with the "First Japanese Embassy to Europe" in 1862.

Early life

Little is known of the early life of Hasekura Tsunenaga. He was a mid-level noble samurai in the Sendai Domain in northern Japan, who had the opportunity to directly serve the daimyo Date Masamune. They were of roughly the same age, and it is recorded that several important missions were given to Tsunenaga as his representative.

It is also recorded that Hasekura served as samurai of the Japanese invasion of Korea under the Taiko Toyotomi Hideyoshi, during six months in 1597.

In 1612, Hasekura's father, Hasekura Tsunenari (支倉常成), was indicted for corruption, and he was put to death in 1613. His fief was confiscated, and his son should normally have been executed as well. Date however gave him the opportunity to redeem his honour by placing him in charge of the Embassy to Europe, and soon gave him back his territories as well.

Background: early contacts between Japan and Spain

The Spanish started trans-Pacific voyages between New Spain (Mexico) and the Philippines in 1565. The famous Manila galleons carried silver from Mexican mines westward to the entrepôt of Manila in the Spanish possession of the Philippines. There, the silver was used to purchase spices and trade goods gathered from throughout Asia, including (until 1638) goods from Japan. The return route of the Manila galleons, first charted by the Basque navigator Andrés de Urdaneta, took the ships northeast into the Kuroshio Current (also known as the Japan Current) off the coast of Japan, and then across the Pacific to the west coast of North America, landing eventually in Acapulco.^[3]

Spanish ships were periodically shipwrecked on the coasts of Japan due to bad weather, initiating contacts with the country. The Spanish wished to expand the Christian faith in Japan. Efforts to expand influence in Japan were met by stiff resistance from the Jesuits, who had started the evangelizing of the country in 1549, as well as the Portuguese and the Dutch who did not wish to see Spain participate in Japanese trade. However, some Japanese, such as Christopher and Cosmas, are known to have crossed the Pacific onboard Spanish galleons as early as 1587. It is known that gifts were exchanged between the governor of the Philippines and Toyotomi Hideyoshi, who thanks him in a 1597 letter, writing "The black elephant in particular I found most unusual."^[4]

In 1609, the Spanish Manila galleon San Francisco encountered bad weather on its way from Manila to Acapulco, and was wrecked on the Japanese coast in Chiba, near Tokyo. The sailors were rescued and welcomed, and the ship's captain, Rodrigo de Vivero, former interim governor of the Philippines, met with the retired shogun Tokugawa Ieyasu. Rodrigo de Vivero drafted a treaty, signed on 29 November 1609, whereby the Spaniards could establish a factory in eastern Japan, mining specialists would be imported from New Spain, Spanish ships would be allowed to visit Japan in case of necessity, and a Japanese embassy would be sent to the Spanish court.

First Japanese expeditions to the Americas

1610 San Buena Ventura

A Franciscan monk named Luis Sotelo, who was proselytizing in the area of Tokyo, convinced Tokugawa Ieyasu and his son Tokugawa Hidetada to send him as a representative to New Spain (Mexico) on one of their ships, in order to advance the trade treaty. Rodrigo de Vivero offered to sail on the Japanese ship in order to guarantee the safety of their reception in New Spain, but insisted that another Franciscan, named Alonso Muños, be sent instead as the Shogun's representative. In 1610, the returning Rodrigo de Vivero, several Spanish sailors, the Franciscan father, and 22 Japanese representatives led by the trader Tanaka Shosuke, sailed to Mexico aboard the San Buena Ventura, a ship built by the English adventurer William Adams for the Shogun. Once in New Spain, Alonso Muños met with the Viceroy Luis de Velasco, who agreed to send an ambassador to Japan in the person of the famous explorer Sebastian Vizcaino, with the added mission of exploring the "Gold and silver islands" ("Isla de Plata") that were thought to be east of the Japanese isles.

Vizcaino arrived in Japan in 1611, and had many meetings with the Shogun and feudal lords. These encounters were tainted by his poor respect for Japanese customs, the mounting resistance of the Japanese towards Catholic proselytism, and the intrigues of the Dutch against Spanish ambitions. Vizcaino finally left to search for the "Silver island", during which search he encountered bad weather, forcing him to return to Japan with heavy damage.

1612 San Sebastian

Without waiting for Vizcaino, another ship – built in Izu by the Bakufu under the minister of the Navy Mukai Shogen, and named San Sebastian – left for Mexico on 9 September 1612 with Luis Sotelo onboard as well as two representatives of Date Masamune, with the objective of advancing the trade agreement with New Spain. However, the ship foundered a few miles from Uraga, and the expedition had to be abandoned.

The 1613 embassy project

The Shogun decided to build a new galleon in Japan in order to bring Vizcaino back to Nueva España, together with a Japanese embassy accompanied by Luis Sotelo. The galleon, named Date Maru by the Japanese and later San Juan Bautista by the Spanish, took 45 days work in building, with the participation of technical experts from the Bakufu (the Minister of the Navy Mukai Shogen, an acquaintance of William Adams with whom he built several ships, dispatched his Chief Carpenter), 800 shipwrights, 700 smiths, and 3,000 carpenters. The daimyo of Sendai, Date Masamune, was put in charge of the project. He named one of his retainers, Hasekura Tsunenaga (his fief was rated at around 600 koku), to lead the mission:

"The Great Ship left Toshima-Tsukinoura for the Southern Barbarians on September 15th [Japanese calendar], with at its head Hasekura Rokuemon Tsunenaga, and those called Imaizumi Sakan, Matsuki Shusaku, Nishi Kyusuke, Tanaka Taroemon, Naito Hanjuro, Sonohoka Kyuemon, Kuranojo, Tonomo, Kitsunai, Kyuji, as well as several others under Rokuemon, as well as 40 Southern Barbarians, 10 men of Mukai Shogen, and also tradespeople, to a total 180" (Records of the Date House, Keichō-Genna 伊達家慶長元和留控, Gonoi p. 56).

The objective of the Japanese embassy was both to discuss trade agreements with the Spanish crown in Madrid, and to meet with the Pope in Rome. Date Masamune displayed a great will to welcome the Catholic religion in his domain: he invited Luis Sotelo and authorized the propagation of Christianity in 1611. In his letter to the Pope, brought by Hasekura, he wrote: "I'll offer my land for a base of your missionary work. Send us as many padres as possible."

Sotelo, in his own account of the travels, emphasizes the religious dimension of the mission, claiming that the main objective was to spread the Christian faith in northern Japan:

"I was formerly dispatched as ambassador of Idate Masamune, who holds the reins of the kingdom of Oxu [Japanese:奥州] (which is in the Eastern part of Japan) —who, while he has not yet been reborn through baptism, has been catechized, and was desirous that the Christian faith should be preached in his kingdom—together with another noble of his Court, Philippus Franciscus Faxecura Rocuyemon, to the Roman Senate & to the one who at that time was in charge of the Apostolic See, His Holiness Pope Paul V." (Luis Sotelo De Ecclesiae Iaponicae Statu Relatio, 1634).^[5]

The Pope agreed to the dispatch of missionaries, but left the decision for trade to the King of Spain.

The Roman Senate also gave to Hasekura the honorary title of Roman Citizen, in a document he brought back to Japan, and which is preserved today in Sendai.

Sotelo also described the visit to the Pope, book summisse (published posthumously in 1634):

"When we got there by the aid of God in the Year of Our Salvation 1615, not only were we kindly received by His Holiness the great Pope, with the Holy College of the Cardinals and a gathering of bishops and nobles, and even the joy and general happiness of the Roman People, but we and three others (whom the Japanese Christians had specially designated to announce their condition with respect to the Christian religion) were heard, rested, and just as we were hoping, dispatched as quickly as possible." (Sotelo, summisse).^[6]

Rumours of political intrigue

Besides the official description of Hasekura's visit to Rome, some contemporary communications tend to indicate that political matters were also discussed, and that an alliance with Date Masamune was suggested as a way to establish Christian influence in the whole of Japan:

"The Ambassador strongly insisted that the authority and power of his ruler was superior to that of many European countries" (Anonymous Roman communication, dated October 10, 1615)

"The Franciscan Spanish fathers are explaining that the King of the Ambassador [Hasekura Tsunenaga] will soon become the supreme ruler of his country, and that, not only will they become Christians and follow the will of the church of Rome, but they will also in turn convert the rest of the population. This is why they are requesting the dispatch of a high eclesiastic together with the missionaries. Because of this, many people have been doubting the true purpose of the embassy, and are wondering if they are not looking for some other benefit." (Letter of the Venetian ambassador, November 7, 1615).

Second visit to Spain

For the second time in Spain, Hasekura met again with the King, who declined to sign a trade agreement, on the ground that the Japanese Embassy did not appear to be an official embassy from the ruler of Japan Tokugawa Ieyasu, who, on the contrary, had promulgated an edict in January 1614 ordering the expulsion of all missionaries from Japan, and started the persecution of the Christian faith in Japan.

The embassy left Seville for Mexico in June 1617 after a period of two years spent in Europe, but some of the Japanese remained in Spain in a town near Seville (Coria del Río), where their descendants to this day still use the surname Japón.

Western publications on Hasekura's embassy

The embassy of Hasekura Tsunenaga was the object of numerous publications throughout Europe. The Italian writer Scipione Amati, who accompanied the embassy in 1615 and 1616, published in 1615 in Rome a book titled "History of the Kingdom of Voxu". This book was also translated in German in 1617. In 1616, the French publisher Abraham Savgrain published an account of Hasekura's visit to Rome: "summisse" ("Account of the solemn and remarquable entrance in Rome of Dom Philippe Francois Faxicura").

Amati's book "History of the Kingdom of Woxu", published in 1615.

German translation of Amati's account.

Print depicting Hasekura, with legend in Latin.

Return to Mexico

Hasekura stayed for 5 months in Mexico on his way back to Japan. The San Juan Bautista was waiting in Acapulco since 1616, after a second trip across the Pacific from Japan to Mexico. Captained by Yokozawa Shogen, she was laden with fine pepper and lacquerware from Kyoto, which were sold on the Mexican market. Following a request by the Spanish king, in order to avoid too much silver leaving to Japan, the Viceroy asked for the proceeds to be spent on Mexican goods, except for an amount of 12,000 pesos and 8,000 pesos in silver which Hasekura and Yokozawa could bring back with them respectively.

Philippines

In April 1618, the San Juan Bautista arrived in the Philippines from Mexico, with Hasekura and Luis Sotelo on board. The ship was acquired by the Spanish government there, with the objective of building up defenses against the attacks of the Dutch and the English. The bishop of the Philippines described the deal to the king of Spain in a missive dated 28 July 1619:

"The Governor was extremely friendly with the Japanese, and provided them with his protection. As they had many expensive things to buy, they decided to lend their ship. The ship was immediately furbished for combat. The Governor eventually bought the ship, because it turned out that it was of excellent and sturdy construction, and available ships were dramatically few. In favour of your Majesty, the price paid was reasonable." (Document 243)

During his stay in the Philippines, Hasekura purchased numerous goods for Date Masamune, and built a ship, as he explained in a letter he wrote to his son. He finally returned to Japan in August 1620, reaching the harbour of Nagasaki.

Return to Japan

By the time Hasekura came back, Japan had changed quite drastically: an effort to eradicate Christianity had been under way since 1614, Tokugawa Ieyasu had died in 1616 and been replaced by his more xenophobic son Tokugawa Hidetada, and Japan was moving towards the "Sakoku" policy of isolation. Because news of these persecutions arrived in Europe during Hasekura's embassy, European rulers – especially the King of Spain – became very reluctant to respond favorably to Hasekura's trade and missionary proposals. Hasekura reported his travels to Date Masamune upon his arrival in Sendai. It is recorded that he remitted a portrait of Pope Paul V, a portrait of himself in prayer (shown above), and a set of Ceylonese and Indonesian daggers acquired in the Philippines, all preserved today in the Sendai City Museum. The "Records of the House of Masamune" describe his report in a rather succinct manner, ending with a rather cryptic expression of surprise bordering on the outrage ("summisse") at Hasekura's discourse:

"Rokuemon went to the country of the Southern Barbarians, he paid his respects to the king Paolo, he stayed there for several years, and now he sailed back from Luzon. He brought paintings of the king of the Southern Barbarians, and a painting of himself, which he remitted. Many of his descriptions of the Southern Barbarian countries, and the meaning of Rokuemon's declarations were surprising and extraordinary."^[7]

Interdiction of Christianity in Sendai

The direct effect of Hasekura's return to Sendai was the interdiction of Christianity in the Sendai fief two days later:

"Two days after the return of Rokuemon to Sendai, a three-point edict against the Christian was promulgated: first, that all Christians were ordered to abandon their faith, in accordance with the rule of the Shogun, and for those who did not, they would be exiled if they were nobles, and killed if they were citizens, peasants or servants. Second, that a reward would be given for the denunciation of hidden Christians. Third that propagators of the Christian faith should leave the Sendai fief, or else, abandon their religion" (November 1620 letter of father Angelis, Japan-China archives of the Jesuits in Rome, quoted in Gonoi's "Hasekura Tsunenaga", p231)

What Hasekura said or did to bring about such a result is unknown. As later events tend to indicate that he and his descendants remained faithful Christians, Hasekura may have made an enthusiastic – and to a certain extent, disturbing – account of the greatness and might of Western countries and the Christian religion. He may also have encouraged an alliance between the Church and Date Masamune to take over the country (an idea advertized by the Franciscans while in Rome), which, in 1620 Japan, would have been a totally unrealistic proposition. Lastly, hopes of trade with Spain evaporated when Hasekura communicated that the Spanish King would not enter an agreement as long as persecutions were occurring in the rest of the country.

Date Masamune, heretofore very tolerant of Christianity in spite of the Bakufu's prohibition in the land it directly controlled, thus suddenly chose to distance himself from the Western faith. The first executions of Christians started 40 days later. The anti-Christian measures taken by Date Masumune were however comparatively mild, and Japanese and Western Christians repeatedly claimed that he only took them to appease the Shogun:

"Date Masumune, out of fear of the Shogun, ordered the persecution of Christianity in his territory, and created several martyrs." (Letter of 17 prominent Japanese Christians from Sendai, to the Pope, 29 September 1621).^[8]

One month after Hasekura's return, Date Masamune wrote a letter to the Shogun Tokugawa Hidetada, in which he makes a very clear effort to evade responsibility for the embassy, explaining in detail how it was organized with the approval, and even the collaboration, of the Shogun:

"When I sent a ship to the Southern Barbarian countries several years ago, upon the advice of Mukai Shogen, I also dispatched the Southern Barbarian named Sotelo, who had resided for several years in Edo. At that time, your highness also gave messages for the Southern Barbarians, as well as presents, such as folding screens and sets of armour." (October 18, 1620, quoted in Gonoi, p. 234).

Spain was by far the most threatening power for Japan at that time (with a colony and an army in the nearby Philippines). Hasekura eyewitness accounts of Spanish power and colonial methods in Nueva España (Mexico) may have precipitated the Shogun Tokugawa Hidetada's decision to sever trade relations with Spain in 1623, and diplomatic relations in 1624, although other events such as the smuggling of Spanish priests into Japan and a failed Spanish embassy also contributed to the decision.

Death

What became of Hasekura is unknown and accounts of his last years are numerous. Contemporary Christian commentators could only rely on hearsay, with some rumours stating that he abandoned Christianity, others that he was martyred for his faith, and others that he practiced Christianity in secret. The fate of his descendants and servants, who were later executed for being Christians, would suggest that Hasekura remained strongly Christian himself, and transmitted his faith to the members of his family. Travel companions of Hasekura, such as Yokozawa Shogen are also known to have remained faithful Christians even after their return in Japan.

Sotelo, who returned to Japan but was caught and finally burnt at the stake in 1624, gave before his execution an account of Hasekura returning to Japan as a hero who propagated the Christian faith:

"My other colleague, the ambassador Philippus Faxecura, after he reached his aforementioned king (Date Masamune), was greatly honored by him, and sent to his own estate, to rest after such a long and tiring journey, where he made his wife, children, servants, and many other vassals into Christians, and advised other nobles who were his kith and kin to accept the faith, which they indeed did. While he was engaged in these and other pious works, a full year after his return, having provided much instruction and a great example, with much preparation, he piously passed on, leaving for his children by a special inheritance the propagation of the faith in his estate, and the protection of the religious (i.e. "members of religious orders") in that kingdom. The King and all the nobles were greatly saddened by his passing, but especially the Christians and Religious, who knew very well the virtue and religious zeal of this man. This is what I heard by letters from the very Religious who administered the sacraments to him, and who had been present at his death, as well as from others." (Luis Sotelo, De ecclesiae Iaponicae statu relatio).^[9]

Hasekura also did bring back to Japan several Catholic artifacts, but he did not give them to his ruler, and instead kept them in his own estate.

Hasekura Tsunenaga died of illness (according to Japanese as well as Christian sources) in 1622, but the location of his grave is not known for certain. Three graves are claimed as Hasekura's. One is visible in the Buddhist temple of Enfukuji (summisse) in Miyagi. Another is clearly marked (along with a memorial to Padre Sotelo) in the cemetery of a Buddhist temple in the Kitayama neighborhood, just north of the center of Sendai, located between Shifukuji Temple and Aoba Ginja (Shinto shrine).

Execution of his descendants and servants

Hasekura had a son, named Rokuemon Tsuneyori. Two of his son's servants, Yogoemon (与五右衛門) and his wife, were convicted of being Christian but refused to recant their faith under torture (reverse hanging, called "Tsurushi", 釣殺し) and as a result died in August 1637 (as the lives of Christians were spared if they recanted, these executions indicate that they were steadfast and refused to deny their faith). In 1637, Rokuemon Tsuneyori himself also came under suspicion of Christianity after being denounced by someone from Edo, but escaped questioning because he was the master of the Zen temple of Komyoji (summisse). In 1640, two other servants of Tsuneyori, Tarozaemon (太郎左衛門, 71), who had followed Hasekura to Rome, and his wife (59), were convicted of being Christians, and, also refusing to recant their faith under torture, died. Tsuneyori was held responsible this time and decapitated the same day, at the age of 42, for having failed to denounce Christians under his roof, although it remained unconfirmed whether he was himself Christian or not.^[10] Also, two Christian priests, the Dominican Pedro Vazquez and Joan Bautista Paulo, had given his name under torture. Tsuneyori's younger brother, Tsunemichi, was convicted as a Christian, but managed to flee and disappear.^[11]

The privileges of the Hasekura family were abolished at this point by the Sendai fief, and their property and belongings seized. It is at this time, in 1640, that Hasekura's Christian artifacts were confiscated, and they were kept in custody in Sendai until they were rediscovered at the end of the 19th century.

Altogether, around fifty Christian artifacts were found in Hasekura's estate in 1640, such as crosses, rosaries, religious gowns and religious paintings. The artifacts were seized and stored by the Date fief. An inventory was made again in 1840 describing the items as belonging to Hasekura Tsunenaga. Nineteen books were also mentioned in the inventory, but they have been lost since. The artifacts are today preserved in the Sendai City Museum and other museum in Sendai.

Re-discovery

The very existence of the travels of Hasekura was forgotten in Japan until the reopening of the country after the Sakoku policy of isolation. In 1873, a Japanese embassy to Europe (the Iwakura mission) headed by Iwakura Tomomi heard for the first time of the travels of Hasekura when shown documents during their visit to Venice in Italy.^[12]

Hasekura today

Today, there are statues of Hasekura Tsunenaga in the outskirts of Acapulco in Mexico, at the entrance of Havana Bay in Cuba,^[13] in Coria del Río in Spain,^[14] in the Church of Civitavecchia in Italy, and in Tsukinoura, near Ishinomaki.^[15]

Approximately 700 inhabitants of Coria del Río bear the surname Japón (originally Hasekura de Japón), identifying them as descendants of the members of Hasekura Tsunenaga's delegation.^[16]

A theme park describing the embassy and displaying a replica of the San Juan Bautista was established in the harbour of Ishinomaki, from which Hasekura initially departed on his voyage.

Shusaku Endo wrote a 1980 novel, titled The Samurai, which relates the travels of Hasekura.

A 2005 animation film produced in Spain and titled Gisaku relates the adventures of a young Japanese samurai named Yohei who visited Spain in the 17th century, in a story loosely taking its inspiration from the travels of Hasekura. Yohei survived in hiding to the present day due to magical powers ("After centuries of lethargy, he awakes in a World he does not know"), and accomplishes many adventures in modern Europe as a superhero.^[17]

Timeline and itinerary

Japan (1613) April 1613: Date Masamune receives permission from the Tokugawa Shogunate for the expedition and the building of a ship. 28 October 1613: Departure from Tsukinoura Bay. Americas (1613–1614) November 1613: Sighting of Cape Mendocino January 1614: Stop in Zacatula 25 January 1614: Arrival in Acapulco, New Spain 24 March 1614: Arrival in Mexico City Puebla Veracruz 10 June 1614: Boarding of a Spanish frigate at San Juan de Ulúa Havana Spain (1614–1615) 5 October 1614: Arrival at Sanlúcar de Barrameda in Spain Coria del Rio 21 October 1614: Arrival in Seville Cordoba Toledo Getafe 20 December 1614: Arrival in Madrid 30 January 1615: Meeting with King Philip III of Spain 17 February 1615: Baptism of Hasekura Tsunenaga Alcala de Henares Daroca Zaragoza Fraga Lerida Igualada Barcelona France (1615) September 1615: Saint-Tropez Italy (1615–1616) Savona Genoa 18 October 1615: Arrival in Civitavecchia. 29 October 1615: Ceremony commemorating the mission's arrival in Rome. 3 November 1615: Meeting with Pope Paul V.

Print depicting Hasekura kneeling before the Pope, German edition *23 November 1615: Reception of certificates of Honorary Citizenship by Hasekura Tsunenaga and four other Japanese members of the mission. Napoli Rome Firenze Venice Firenze Livorno, by ship to Genoa Genoa Spain (1616) Barcelona Igualada Lerida Fraga Zaragoza Daroca Alcala de Henares 17 April 1616: Return to Madrid. Getafe Toledo Cordoba Seville Coria del Rio June 1616: Departure from Spain, at Sanlúcar de Barrameda. Americas (1616–1618) Havana San Juan de Ulúa Veracruz Puebla Mexico City Departure from Acapulco, New Spain Philippines (1618–1620) 20 June 1618: Arrival in Manila, Philippines. Japan (1620) 22 September 1620: Arrival in Nagasaki, Japan 7 August 1622: Hasekura dies from illness

See also

• Nanban trade period
• Edo period
• Mancio Ito, the first Japanese embassy to Europe in 1584
• Shusaku Endo, the author of the novel The Samurai, a fictitious account of the Hasekura mission
• Franco-Japanese relations

Notes

References

• Boxer, C.R. The Christian Century in Japan, 1549–1650. Berkeley, Calif.: University of California Press, 1951. ISBN 1-85754-035-2 (1993 reprint edition).
• Marcouin, Francis and Keiko Omoto. Quand le Japon s'ouvrit au monde. Paris: Découvertes Gallimard, 1990. ISBN 2-07-053118-X.
• Hayes, Derek (2001). Historical atlas of the North Pacific Ocean: maps of discovery and scientific exploration, 1500–2000. Seattle, WA: Sasquatch Books. ISBN 1-57061-311-7. 
• Annals of His Time: Don Domingo De San Anton Munon Chimalpahin Quauhtlehuanitzin, Stanford University Press 2006, ISBN 0-8047-5454-3
• Sotelo, Luis De ecclesiae Iaponicae statu relatio
• Endo, Shusaku The Samurai, New Directions Publishing Corporation, Reprint edition (April 1997), ISBN 0-8112-1346-3 (A slightly fictional account of Hasekura's expedition).
• Gonoi, Takashi Hasekura Tsunenaga 支倉常長, 2003. ISBN 4-642-05227-5 (Japanese)
• The World and Japan - Tensho and Keicho missions to Europe 16th - 17th century 世界と日本ー天正・慶長の使節, 1995, Sendai City Museum (Japanese)
• Date Masamune's Mission to Rome in 1615 国宝「慶長遣欧使節関係資料」, Catalogue of Sendai City Museum, 2001 (Japanese)

External links

• (Spanish) De Japón a Roma pasando por Coria 1614–1620 by Víctor Valencia Japón. Spanish language documentation on the embassy and the surname Japón.
• (Japanese) Guide to Hasekura's grave in Enchōzan
• (Japanese) Sendai City Museum Hasekura Tsunenaga
• (English) The Epic journey of Hasekura Tsunenaga

Persondata
NAME	Tsunenaga, Hasekura
ALTERNATIVE NAMES	Rocuyemon, Faxecura (contemporary pronunciation); Don Felipe Francisco Hasekura (Christian name); Philippus Franciscus Faxecura Rocuyemon (Latin)
SHORT DESCRIPTION	Japanese Samurai and diplomat
DATE OF BIRTH	1571
PLACE OF BIRTH	Japan
DATE OF DEATH	1622
PLACE OF DEATH	Japan