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To the south of Gūshū (Ōsumi Province)2 _{18 ri}3 _{off the shore, there is an island called}

Tanega[shima] .4 _{My forbears have lived there for generations. According to a legend}

from ancient times, the name Tanega[shima], ‘The Seed Island’, is derived from the fact that the number of inhabitants, in spite of the smallness of the island, has grown and prospered like seeds (tane) which, once planted, grow and produce new seeds without number.

Some years ago in the Tenbun era (1532–54), on the 25th day of the eighth month in the autumn of the Mizunoto U (‘hare’) year (23rd September, 1543) a big ship had arrived at dawn (Hinoto Tori ‘cock’ hour)5 _{at Nishi(no)mura Bay. No one knew from}

what country it came. There were some 100 people on board, [among whom there were those] whose physical features differed from ours, and whose language was not understood. Those who saw them found them strange. Among them was a scholar from Great Ming (China).6 _{His personal name was Gohō (Ch. Wu-feng), but now nothing is}

surely known about his family name.

The chieftain of Nishi(no)mura at the time was Oribenojō who knew written Chinese well.7 _{By chance meeting with Gohō, he conversed with him by writing in the sand with}

a stick. He wrote, ‘We do not know what country those people on board come from. They look strange, do they not?’ Gohō wrote in reply: ‘They are traders from among the southwestern barbarians (seinanban). They have some knowledge of the relationship between superior and inferior, but, otherwise, they do not know about propriety (reibō).8

Therefore, when they drink, they do not use cups, and when they eat, they use their fingers and not chopsticks, as we do. They show their feelings without any self-control and they do not know the written script or the use of it. Such traders are in the habit of roving from place to place, bartering things which they have for those they do not have. They are not very strange and are withal quite harmless.’9

Then Oribenojō wrote, ‘13 ri10 _{from here is a seaport called Akōgi (Akaogi)}11_where

the family whom I serve has lived for generations. The population of the seaport consists of several thousands of rich and prosperous households. Merchants from the south and traders from the north go back and forth there as continuously as the shuttle on a loom. Now, being anchored there, although it is not a deep port, is far better than here, since the port is sheltered and calm.’

When the report of the foreign ship was made to my grandfather, Shigetoki (1503– 67),12 and my father, Tokitaka (1528–79), [the latter], Tokitaka, dispatched tens of boats

to fetch the ship [to Akōgi] where it arrived two days later on the 27th day, the Tsuchinoto I (‘pig’) day (25 September 1543).13

Visiting the port at just that time was a monk Chū (Tadashi) Shuso (Shuza),14 _a

disciple of Ryūgen(ji Temple) in Nisshū (Hyūga).15Desirous of learning the wonders of the One Vehicle Lotus Gospel (Hokke Ichijō), he was staying temporarily at the port. Having, in the end, left Zen and become a Hokke follower, he had taken the name Jūjōin. He was well versed in the Chinese classics and known for his agility with the brush. He happened to meet Gohō and they conversed in writing, and Gohō, too, felt that he had found a true friend in a foreign land. They spoke, as it were, the same language and understood each other. They were kindred spirits and two of a kind.

There were two leaders among the traders, the one called Murashukusha and the other Kirishita da Mōta. They had in their possession an object (mono) which was about two or three shaku in length.16 As for its shape, it was straight on the outside with a passage inside, and made of a heavy substance. Even though its inside was hollow, its bottom end was closed. There was an aperture at its side, through which fire was applied. Its shape could not be compared with anything else. When used, some mysterious (medicine) powder (myōyaku)17 was put into it and a small lead pellet was added. At first, a small white target was set up on a bank. When it was discharged, the man gripped the object with one hand, straightened his posture, and squinted with one eye. When thereupon fire issued from the opening, the pellet always hit the target squarely. The explosion seemed like lightning, and the sound like rolling thunder. All bystanders covered their ears.

Setting up a small target is like placing a ‘swan’ (komanaku) target in archery.18 _One

shot from this object can make a mountain of silver crumble and break through a wall of iron. Someone with aggression in mind toward a neighbouring country would lose his life instantly when hit. Needless to say, this also holds for the deer that ravage the rice just planted. The many ways this object can be used in the world cannot possibly be counted.

On seeing it, Lord Tokitaka thought it was the wonder of wonders. At first people did not know what to call it, nor exactly what it was used for. At last, people called it teppō, ‘firearm’, but it was not known whether it was named so by the Ming Chinese or by people on our island.

One day Tokitaka said to the two barbarians by means of double interpretation (jūyaku): ‘I do not think that I am able, but I would like to learn [to shoot it]’.19The two barbarians, also using double interpretation, answered: ‘If you, lord, would like to learn [to shoot it], we would love to teach you all its secrets’. Tokitaka said: ‘Can I really learn all its secrets?’ The barbarians said: ‘The secrets lie only in rectifying your heart and in squinting one eye’. Tokitaka said: ‘As for rectifying the heart, the ancient sages taught people how to do it, and I have learned it.20 If, generally, one does not follow the principle under Heaven (tenka no ri) in action, movement and rest, one will necessarily end up in error.21 What you mean with “rectifying the heart”, however, is perhaps something different? If you squint with one eye, you will not be able to see what is far away. Why should one, therefore, squint with one eye?’ The barbarians responded: ‘This is where concentration comes in and is necessary. When concentrating, a long vision is not necessary. Closing one eye does not mean that one cannot see clearly, but that one is concentrating and wishes to hit what is far away. This is what you should consider, lord’. Delighted, Tokitaka said, That corresponds to what Lao Tzu said: “To see what is small

clearly that is called clarity”.22 Is not this what you talk about?’

That year, the day of the festival of the 9th day of the 9th month (chōkyū no setsu)23

fell on the Kanoto I (‘boar’) day, and this day was chosen as the lucky day [to shoot the musket]. For trial the wondrous powder and a pellet were put into [the barrel], a small target was set up one hundred steps24away, and fire was applied to the weapon. And, lo and behold, the target was hit almost in dead centre!

People were at first startled, then they became frightened. In the end, however, they all said in unison: ‘We would like to learn!’ Regardless of the high price, Tokitaka purchased two teppō from the barbarians and kept them as precious treasures of his house (kachin).25 As for the art of grinding, sifting and mixing the (wondrous medicine) gunpowder, Tokitaka had his retainer Sasakawa (or Shinokawa) Koshirō learn it.26 Tokitaka practised shooting incessantly from morning to evening. As a result, he was able to convert the misses of his early attempts into hits–100 hits out of 100 shots.

At this time a priest, Suginobō, at Negoro Temple27 _{in Kishū (Kii), who did not}

consider 1,000 ri28 too far away [to obtain a teppō], [sent an emissary to] ask for one teppō. Tokitaka felt sympathy for the sincerity of the man’s request and, showing generosity, he said: ‘In ancient times the Lord of Jo (Ch. Shu)29 took a liking to Kisatsu’s (Ch. Chi-tsa) sword but did not dare to express his wish. Kisatsu, however, knew in his heart what he wanted and finally gave him the precious sword. My island is certainly small, but why should I be attached to and begrudge one object? Further, I have myself obtained it without asking for it, and I cannot sleep out of happiness, having it carefully hidden under ten wraps (jūshū).30What is more, how could I be happy in my heart, if I were so selfish as to keep it when it is asked for? What I like, others also like. How can I then have it by myself, well hidden and stored away?’ So he ordered Tsuda Kenmotsu no jō to bring one teppō as a present to Suginobō and also ordered him to teach Suginobō how to prepare the wondrous powder and how to fire the gun.31

Tokitaka’s interest in the weapon was so enthusiastic that he had a number of iron- workers’ examine and study it carefully. Through months and over seasons they worked with the objective of producing a new musket. The form of the new weapon was much like [the foreign original], but the workers could not figure out how to close the bottom end [of the barrel].

The following year, southern barbarian traders came again and entered Kumano Bay on our island.32 This bay, named Kumano, is also likened to and called Little Rozan (Ko- rozan)33 and Little Tenjiku (Ko-tenjiku).34As luck had it, there was among the traders one blacksmith, whom Tokitaka regarded as a godsend, and he ordered Lord Kinbee Kiyosada to learn how to close the end of the barrel that fitted into the stock. Finally, after some days and months he could manage to roll it to a close and had it completed. And in a little more than a year several tens of teppō were manufactured. Afterwards, the wooden stock (dai) was made and the ornament, which resembled a key, was added.

Tokitaka’s interest lay neither in the wooden stock nor in the ornament but in the way that the weapon could be put to use at times of war. Therefore, his retainers, far and near, practised with it, and there were many among them who could score 100 hits out of 100 shots.

Afterwards, a man by the name of Tachibanaya Matasaburō, a merchant’s apprentice from Sakai in Izumi Province, stayed for one or two years on our island. He learned to

use the teppō with such perfection that, upon his return home, everyone called him, not with his name, but Teppōmata, ‘The Teppō Master’. Thus, everyone in the provinces around the Kinai area learned to use the weapon, transferring the art from one to the other. And soon it was not only in the Kinai and Kansai areas, but likewise in the Kantō area that people could use it.

I once heard an old retainer [of my family] say: ‘Between the 11th and 12th years, the Mizunoe Tora and Mizunoto U (‘tiger’ and ‘hare’) years (1542 and 1543) of the Tenbun era, three new great merchant ships were about to set sail to the south for Great Ming China.35 _{About 1,000 young men, sons of rich families of the Kinai area and of the area}

west of Kinai, set out to be merchants. A crew of several hundred rowers and sailors managed the ships as if they were (kami) gods. The ships anchored at our little island, waiting for good weather from Heaven. When thereupon the weather became favourable, they untied the ropes and rowed out, gazing seawards and turning to the God of the Sea (Jaku)36. Unfortunately, however, a great storm raised the sea, and enormous waves billowed high with snow-capped crests. Was it [an unfortunate] time or was it [bad] fate? The main mast on one of the ships broke, so did the oars, and it was swallowed by the black sea. The second ship with difficulty reached Ning-po in Great Ming China,37 but the third ship could not proceed and returned to our small island. Next year it again untied its ropes, and could finally realize its intention to sail south. Having loaded their ship to their satisfaction with foreign goods and treasures from barbarian lands and being on their way home to our land, a (black) furious storm blew up suddenly. They did not know whether they went east or west, but carried by the waves reached Izu Province on the Tōkaidō. The people of the province robbed them of their commodities and they also lost their belongings.

On the ship was our retainer Matsushita Gorōsaburō. He carried a teppō, and hit the target every time he shot. The people in the province saw it and marvelled. They saw, watched and copied and there were many who learned to use it. Afterwards, there was not a place in the eastern eight provinces and along the shores of our land to which it was not brought and where they did not learn to use it.’

Now, more than 60 years have gone since this object (mono) came to our land. There are some grey-haired people who still remember the event clearly. This could happen because our Lord Tokitaka procured the two teppō from the above-mentioned barbarians and learned to use them. The first shot from them reverberated through the 60 provinces of our country (Fusō)38. Moreover, it was Lord Tokitaka who made iron-workers learn the technique of their manufacture and made it possible for it to spread over the entire country—the Five Central Provinces (Goki) and the Seven Roads (Shichidō).39 It is hence certain that the teppō originated in our Tanegashima.

In ancient times people chose the simile of one seed growing and becoming new seeds without number, and so our island was called Tanegashima. Now it has been the first seed in the same manner.

The people of old said: ‘If the virtuous achievements of the forbears are not made clear to the world, the descendants are to blame’. For this reason we have written this [record].

The 9th day of the 9th month of the 11th year of the Keichō era (11 October 1606).