Valignano, Cabral, and others had often noted how Japanese culture stressed the suppression and concealment of emotion. This problem was exacerbated by the inability of most of the Jesuits to fluently speak or understand the language. Revealing all of one's secret thoughts to another, through an interpreter, was seen as a serious violation of social customs. Lastly, but even more fundamentally, Japanese culture did not and does not view religious life as totally separate from secular life in the sense that the Jesuits understood it. Within most Buddhist communities it is common, if not expected, that young men and women spend some time in seclusion as a monk or nun for a few years or months. It was no dishonor for a monk to take vows for a limited period of time and then return to his normal occupation, while the counter-Reformation era Roman Church, with its emphasis on vocation and eternal priesthood, could scarcely have been more different. Port of Nagasaki As the scale of the mission began to expand rapidly, financial difficulties began to crop up. All of the Jesuit institutions: the seminaries, the schools, the printing presses and the missions required money to finance. This eternal conflict, which Valignano describes as the one between "God and Mammon" raged for most of the history of the mission. Originally local Japanese daimyo had tried to curry favor with the Jesuit administration in order to have the Portuguese trading ships visit their local ports more frequently. All of this changed in 1580 when Father Vilela converted the daimyo Ōmura Sumitada who controlled the port of Nagasaki. As a gift, the port, which was then merely a small fishing village, was ceded to the control of the Society, as was the fortress in the harbor. The Superior General in Rome was shocked by the news of such a blatant acquisition of property and gave firm instructions that Jesuit control of Nagasaki should only be temporary. But like most suggestions coming from Europe, Cabral and Valignano chose to tactfully ignore them, especially because, as Valignano explained later, the town quickly became a haven for displaced and persecuted Christians. Under Jesuit control, Nagasaki grew from a town with only one street to an international port rivaling the influence of Goa or Macau. Jesuit ownership of the Port of Nagasaki gave the Society a concrete monopoly in taxation over all imported goods coming into