Even in several of the provinces of Japan where the Jesuits had attained the ascendancy, the most forcible measures had been taken by the Christian princes to compel all their subjects to follow their own example and adopt the Christian faith. Takeyama, whom the Jesuit fathers designate as Justo Ucondono, carried out in his territory at Akashi a system of bitter persecution. He gave his subjects the option of becoming Christians or leaving his territory. Konishi Yukinaga, who received part of the province of Higo as his fief after the Korean war enforced with great persistency the acceptance of the Christian faith, and robbed the Buddhist priests of their temples and their lands. The princes of Ōmura and Arima, and to a certain extent the princes of Bungo, followed the advice of the Jesuit fathers in using their authority to advance the cause of Christianity. The fathers could scarcely complain of having the system of intolerance practised upon them, which, when circumstances were favorable, they had advised to be applied to their opponents. It was this impossibility of securing peace and harmony, and the suspicion of the territorial ambition of Spain and Portugal, which drove Taikō Sama to the conclusion that the foreign religious teachers and the faith which they had so successfully propagated, were a source of imminent danger to his country. To him it was purely a political question. He had no deep religious impressions which had led him to prefer the precepts of the old Japanese faith to those of Christianity. These systems could not apparently live together, and it seemed to him the safest and most sensible way to extinguish the weaker and most dangerous before it became too strong. Hence he began that policy of repression and expulsion which his successor reluctantly took up.