Anti-Iyasho - Haiyasho

Japanese: 排耶書 - はいやしょ

This refers to writings written during the Edo period with the intention of expelling Christians. This does not include laws banning Christianity. Before the isolation of Japan, there was Hadaiusu (1620) by the Japanese fallen priest Irman Fukansai Habian (author of the missionary work Myotei Mondo), and Kenjoroku (36) by the Portuguese fallen priest Cristóvão Ferreira (Japanese name Sawano Chuan). During the isolation period, there were Nanzenji Setso Sosai's On the Treatment of Evil (48), Suzuki Shōsan's On the Treatment of Christians (62), Asai Ryōi's Kirishidan Hakkakuronden (61-73), Mori Kanjuku's On the Protection of Laws and Politics (1707), Miura Yasutei's (Umezono) May Rain Sho (84), Yasui Sokken's Benmō, and Ohashi Nutsuan's Byakuja Kogen (written in 1852, published in 1857). There are others. They attack from the standpoint of Buddhism and Confucianism, and Arai Hakuseki's Seiyo Kibun (1715) also contains criticism from a Confucian standpoint. Works from the time of the opening of the country include Sekidōhen (1860) edited by Tokugawa Nariaki, the lord of the Mito domain, Byakusha Kankenroku (61, with the Ming dynasty Byakusha Shu attached) by Kiyū Dojin, or the monk Tetsutei, Jijaku Manpitsu (64) and Kansara Araiwa (8/67) by Shingai Kakushi (perhaps the monk Chōnen).

Source: Encyclopaedia Britannica Concise Encyclopedia About Encyclopaedia Britannica Concise Encyclopedia Information

Japanese:

江戸時代，キリシタン宗門の排撃を意図して執筆された著述をいう。キリシタン禁圧の法令などはこれに含まない。鎖国以前には，日本人転びバテレンのイルマン不干斎ハビアン (伝道書『妙貞問答』の著者) の『破提宇子 (はだいうす) 』 (1620) ，ポルトガル人転びバテレンのクリストバン・フェレイラ (日本名沢野忠庵) の『顕偽録』 (36) があり，鎖国時代には，南禅寺雪窓宗崔の『対治邪執 (宗) 論』 (48) ，鈴木正三の『破吉利支丹』 (62) ，浅井了意の『鬼理志端破却論伝』 (61～73) ，森儼塾の『護法資治論』 (1707) ，三浦安貞 (梅園) の『五月雨抄』 (84) ，安井息軒の『弁妄』，大橋訥庵の『闢邪小言』 (1852作，57刊) その他がある。仏教，儒教の立場からの排撃を行い，新井白石の『西洋紀聞』 (1715) もまた儒教的立場からの評論を含む。開国以来のものには，水戸藩主徳川斉昭編『息距編』 (1860) ，杞憂道人すなわち僧徹定の『闢邪管見録』 (61，明の『闢邪集』を付す) ，深慨隠士 (僧超然〈ちょうねん〉か) の『斥邪漫筆』 (64) ，『寒更霰話』 (67/8) がある。

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