In these entertainments, which were surprising to all the assistants,

they passed into another hall, where there were many gentlemen richly

habited, and of good mein. At the moment when the Father entered, all of

them bowed with reverence; which action they repeated thrice, and so very

low, that they touched the ground with their foreheads, as the Japonese

are very dextrous at that exercise. And this reverence, which they call

Gromenare, is only performed by the son to the father, and by the vassal

to his lord. After this, two of them separating from the company, to

testify their general joy at the sight of him, one of them spoke in this

manner: "May your arrival, holy Father Bonza, be as pleasing to our king

as the smiles of a babe are to his mother, who holds him in her arms;

which certainly will be, for we swear to you by the hairs of our heads,

that every thing, even to the very walls, which seem to dance for joy at

your desired presence, conspires to your good reception, and excites us

to rejoice at your arrival; we doubt not but it will turn to the glory of

that God. of whom you have spoken so greatly at Amanguchi." This

compliment being ended, these young lords were following the Father; but

the child of whom we made mention, and whom Xavier led by the hand, made

a sign to them, that they should go no farther. They mounted on a terrace

bordered with orange trees, and from thence entered into another hall,

more spacious than either of the former. Facharandono, the king's

brother, was there, with a magnificent retinue. Having done to the saint

all the civilities which are practised to the greatest of Japan, he told

him, "that this day was the most solemn and auspicious of all the year

for the court of Bungo; and that his lord the king esteemed himself more

rich and happy to have him in his palace, than if he were master of all

the silver contained in the two-and-thirty treasuries of China. In the

mean time," added the prince, "I wish you an increase of glory, and an

entire accomplishment of that design, which brought you hither from the

extremities of the earth."

Then the child, who had hitherto been the master of the ceremonies to the

Father, left him in the hands of Facharandono, and retired apart. They

entered into the king's antichamber, where the principal lords of the

kingdom were attending him. After he had been received by them with all

possible civilities, he was at last introduced to his audience in a

chamber which glittered with gold on every side. The king, who was

standing, advanced five or six paces at the first appearance of the

Father, and bowed himself even to the ground thrice successively, at

which action all the company were in great amazement. Xavier, on his

side, prostrated himself before that prince, and would have touched

his foot, according to the custom of the country, but the king would not

permit him, and himself raised up the saint; then taking him by the hand,

he caused him to sit down by him on the same estrade. The prince, his

brother, was seated somewhat lower; and the Portuguese were placed over

against them, accompanied by the most qualified persons of the court. The

king immediately said all the obliging things to the Father which could

be expected from a well-bred man; and, laying aside all the pomp of

majesty, which the kings of Japan are never used to quit in public,

treated him with the kindness and familiarity of a friend. The Father

answered all these civilities of the prince with a most profound respect,

and words full of deference and submission; after which, taking occasion

to declare Jesus Christ to him, he explained, in few words, the principal

maxims of Christian morality; but he did it after so plausible a manner,

that at the conclusion of his discourse, the king cried out in a

transport of admiration, "How can any man learn from God these profound

secrets? Why has he suffered us to live in blindness, and this Bonza of

Portugal to receive these wonderful illuminations? For, in fine, we

ourselves are witnesses of what we had formerly by report; and all we

hear is maintained by proofs so strong and evident, and withal so

conformable to the light of nature, that whoever would examine these

doctrines, according to the rules of reason, will find that truth will

issue out, and meet him on every side, and that no one proposition

destroys another. It is far otherwise with our Bonzas; they cannot make

any discourse without the clashing of their own principles; and from

thence it happens, that the more they speak, the more they entangle

themselves. Confused in their knowledge, and yet more confused in

the explication of what they teach, rejecting to day as false what

yesterday they approved for true; contradicting themselves, and recanting

their opinions every moment, insomuch, that the clearest head, and the

most ready understanding, can comprehend nothing of their doctrine; and

in relation to eternal happiness, we are always left in doubt what we

should believe; a most manifest token that they only follow the

extravagancies of their own fancies, and have not, for the rule and

foundation of their faith, any permanent and solid truth."

In this manner spoke the king; and it was easy to judge by the vehemence

of his action, that he spoke from the abundance of his heart. There was

present a Bonza, very considerable in his sect, and of good knowledge,

but too presuming of his understanding, and as much conceited of his own

abilities as any pedant in the world. This Bonza, whose name was

Faxiondono, either jealous of the honour of his profession, or taking to

himself in particular what the king had said of all in general, was often

tempted to have interrupted him, yet he mastered his passion till the

king had done; but then losing all manner of respect, and not keeping any

measures of decency, "How dare you," said he, "decide matters relating to

religion; you who have never studied in the university of Fianzima, the

only place where the sacred mysteries of the gods are explicated? If you

know nothing of yourself, consult the learned. I am here in person to

instruct you."

The insolence of the Bonza raised the indignation of all the company, the

king excepted, who, smiling, commanded him to proceed, if he had more to

say. Faxiondono growing more arrogant by this moderation of his prince,

began raising his note by extolling the profession of a Bonza: "That

nothing was more certain than that the Bonzas were the favourites of

heaven, both observing the law themselves, and causing it to be observed

by others; that they passed the longest nights, and the severest colds,

in praying for their benefactors; that they abstained from all sensual

pleasures; that fresh fish never came upon their tables; that they

administered to the sick, instructed the children, comforted the

distressed, reconciled enemies, appeased seditions, and pacified

kingdoms; that, which was first and chiefest, they gave letters of

exchange for another life, by which the dead became rich in heaven;

that, in fine, the Bonzas were the familiar friends of the stars, and the

confidents of the saints; that they were privileged to converse with them

by night, to cause them to descend from heaven, to embrace them in their

arms, and enjoy them as long as they desired." These extravagancies set

all the company in a laughter; at which the Bonza was so enraged, that he

flew out into greater passion, till the king commanded his brother to

impose silence on him; after which, he caused his seat to be taken from

under him, and commanded him to withdraw, telling him, by way of

raillery, "That his choler was a convincing proof of a Bonza's holiness;"

and then seriously adding, "That a man of his character had more commerce

with hell than heaven." At these words, the Bonza cried out with excess

of rage, "The time will come, when no man of this world shall be worthy

enough to serve me; there is not that monarch now breathing on the face

of the earth, but shall be judged too vile to touch the hem of my

garment." He meant, when he was to be transformed into one of their

deities, and that God and he should be mixed into one divinity, which is

the reward of a Bonza after death. Though the king could not hear his

madness without smiling, yet he had so much compassion on his folly, that

he took upon him to confute those extravagant propositions; but Xavier

desired him to defer it to a fitter time, till he had digested his fury,

and was more capable of hearing reason. Then the king said only to

Faxiondono, "That he should go and do penance for the pride and insolence

of his speech, wherein he had made himself a companion of the gods."

Faxiondono did not reply, but he was heard to mutter, and grind his

teeth, as he withdrew. Being at the chamber door, and ready to go out,

"May the gods," said he aloud, "dart their fire from heaven to consume

thee, and burn to ashes all those kings who shall presume to speak like

thee!"

The king and Xavier prosecuted their discourse on several articles of

religion till dinner time; when the meat was on the table, the king

invited the Father to eat with him. Xavier excused himself with all

possible respect, but that prince would absolutely have it so. "I know

well," said he, "my friend and father, that you are not in want of my

table; but, if you were a Japanner, as we are, you would understand, that

a king cannot give those he favours a greater sign of his good will, than

in permitting them to eat with him; for which reason, as I love you, and

am desirous of shewing it, you must needs dine with me; and farther, I

assure you, that I shall receive a greater honour by it, than I bestow."

Then Xavier, with a low reverence, kissing his scymitar, which is a mark

of most profound respect, much practised in Japan, said thus to him: "I

petition the God of heaven, from the bottom of my heart, to reward your

majesty for all the favours you have heaped on me, by bestowing on you

the light of faith, and the virtues of Christianity, to the end you may

serve God faithfully during your life, and enjoy him eternally after

death." The king embraced him, and desired of God, on his side, that he

would graciously hear the saint's request, yet on this condition, that

they might remain together in heaven, and never be divided from each

other, that they might have the opportunity of long conversations, and of

discoursing to the full of divine matters. At length they sat to dinner:

while they were eating, the Portuguese, and all the lords of the court,

were on their knees, together with the chief inhabitants of the town,

amongst whom were also some Bonzas, who were enraged in their hearts; but

the late example of Faxiondono hindered them from breaking into passion.

These honours which Xavier received from the king of Bungo, made him so

considerable, and gave him so great a reputation with the people, that

being at his lodgings with the Portuguese, they came thronging from all

quarters to hear him speak of God. His public sermons, and his private

conversations, had their due effect. Vast multitudes of people, from the

very first, renounced their idols, and believed in Jesus Christ. The

saint employed whole days together in baptising of idolaters, or in

teaching new believers; so that the Portuguese could not enjoy him to

themselves for their own spiritual consolation, unless at some certain

hours of the night, while he was giving himself some breathing time after

his long labours. Loving him so tenderly as they did, and fearing that

his continual pains might endanger his health, they desired him to manage

it with more caution, and to take at least those refreshments which human

nature exacted from him, before he sunk at once under some distemper. But

he answered them, "That if they truly loved him, they would trouble

themselves no more concerning him; that they ought to look on him as one

who was dead to all outward refreshments; that his nourishment, his

sleep, and his life itself, consisted in delivering from the tyranny of

the devil those precious souls, for whose sake chiefly God had called him

from the utmost limits of the earth."

Amongst the conversions which were made at Fucheo, one of the most

considerable was that of a famous Bonza, of Canafama, called Sacay Ecran.

This Bonza, who was very learned, and a great pillar of his sect, seeing

that none of his brethren durst attempt Xavier on the matter of religion,

undertook a public disputation with him. The conference Avas made in a

principal place of the town, in presence of a great multitude. Scarcely

had Xavier made an end of explaining the Christian doctrine, when the

Bonza grew sensible of his errors. The infidel, notwithstanding, went on

to oppose those truths, of which he had already some imperfect glimpse;

but being at length convinced, by the powerful reasons of his adversary,

and inwardly moved by God's good spirit, he fell on his knees, and

lifting up his hands towards heaven, he pronounced aloud these words,

Math tears trickling from his eyes; "O Jesus Christ, thou true and only

son of God, I submit to thee. I confess from my heart, and with my mouth,

that thou art God eternal and omnipotent; and I earnestly desire the

pardon of all my auditors, that I have so often taught them things for

truth, which I acknowledge, and at this present declare before them, were

only forgeries and fables."

An action which was so surprising, moved the minds of all the assistants;

and it was in the power of Father Xavier to have baptized that very day

five hundred persons, who, being led by the example of the Bonza of

Canafama, all of them earnestly desired baptism. He might perhaps have

done this in the Indies, where there were no learned men to oppose the

mysteries of our faith, and to tempt the fidelity of the new converts by

captious queries. But he judged this not to be practicable in Japan,

where the Bonzas, not being able to hinder the conversion of idolaters,

endeavoured afterwards to regain them by a thousand lying artifices and

sophistications; and it appeared necessary to him, before he baptized

those who were grown up to manhood, to fortify them well against the

tricks of those seducers.

Accordingly, the saint disposed the souls of those Gentiles by degrees to

this first sacrament, and began with the reformation of their manners,

chusing rather not to baptize the king of Bungo, than to precipitate his

baptism; or rather he thought, that his conversion would be always speedy

enough, provided it were sincere and constant. Thus, the great care of

Father Xavier, in relation to the prince, was to give him an aversion to

those infamous vices which had been taught him by the Bonzas, and in

which he lived without scruple, upon the faith of those his masters. Now

the king, attending with great application to the man of God, and having

long conversations with him, began immediately to change his life, and to

give the demonstrations of that change. From the very fist, he banished

out of his chamber a beautiful youth, who was his minion, and also

forbade him the entry of his palace. He gave bountifully to the poor, to

whom he had formerly been hard-hearted, as thinking it was a crime to

pity them, and an act of justice to be cruel to them, according to the

doctrine of his Bonzas, who maintained, that poverty not only made men

despicable and ridiculous, but also criminal, and worthy of the severest

punishments. According to the principles of the same doctors, women with

child were allowed to make themselves miscarry by certain potions, and

even to murder those children whom they brought into the world against

their will; insomuch, that such unnatural cruelties were daily committed,

and nothing was more common in the kingdom of Bungo, than those inhuman

mothers: Some of them, to save the charges of their food and education,

others to avoid the miseries attending poverty, and many to preserve the

reputation of chastity, however debauched and infamous they were. The

king, by the admonition of the Father, forbade those cruelties on pain of

death. He made other edicts against divers Pagan ceremonies, which were

lascivious or dishonest, and suffered not the Bonzas to set a foot within

his palace. As to what remains, he was wrapt in admiration at the virtue

of the holy man; and confessed often to his courtiers, that when he saw

him appear at any time, he trembled even to the bottom of his heart,

because he seemed to see the countenance of the man of God, as a clear

mirror, representing to him the abominations of his life.

While Xavier had this success at the court of Bungo, Cosmo de Torrez, and

John Fernandez, suffered for the faith at Amanguchi. After the departure

of the saint, the whole nation of the Bonzas rose against them, and

endeavoured to confound them in regular disputes; flattering themselves

with this opinion, that the companions of Xavier were not so learned as

himself, and judging on the other side, that the least advantage which

they should obtain against them, would re-establish the declining affairs

of Paganism.

It happened quite contrary to their expectations: Torrez, to whom

Fernandez served instead of an interpreter, answered their questions with

such force of reason, that they were wholly vanquished; not being able to

withstand his arguments, they endeavoured to decry him by their

calumnies, spreading a report, that the companions of the great European

Bonza cut the throats of little children by night, sucked their blood,

and eat their flesh; that the devil had declared, by the mouth of an

idol, that these two Europeans were his disciples; and that it was

himself who had instructed them in those subtle answers which one of them

had returned in their public disputations. Besides this, some of the

Bonzas made oath, that they had seen a devil darting flakes of fire like

thunder and lightning against the palace of the king, as a judgment, so

they called it, against those who had received into the town these

preachers of an upstart faith. But perceiving that none of these

inventions took place according to their desires, and that the people,

instead of giving credit to their projects, made their sport at them,

partly in revenge, and partly to verify their visions, they engaged in

their interests a lord of the kingdom, who was a great soldier, and a

malecontent; him they wrought to take up arms against the king. This

nobleman, provoked with the sense of his ill usage at court, and farther

heightened by motives of religion and interest, raised an army in less

than three weeks time, by the assistance of the Bonzas, and came pouring

down like a deluge upon Amanguchi.

The king, who was neither in condition to give him battle, nor provided

to sustain a siege, and who feared all things from his subjects, of whom

he was extremely hated, lost his courage to that degree, that lie looked

on death as his only remedy; for, apprehending above all things the

ignominy of falling alive into the power of rebels, pushed on by a

barbarous despair, he first murdered his son, and then ript up his own

belly with a knife, having beforehand left order with one of his faithful

servants to burn their bodies so soon as they were dead, and not to leave

so much as their ashes at the disposal of the enemy.

All was put to fire and sword within the city. During this confusion, the

soldiers, animated by the Bonzas, searched for Torrez and Fernandez, to

have massacred them: And both of them had perished without mercy, if the

wife of Neatondono, of whom formerly we have made mention, and who,

though continuing a Pagan, yet had so great a kindness for Xavier, that,

for his sake, she kept them hidden in her palace till the public

tranquillity was restored; for, as these popular commotions are of the

nature of storms, which pass away, and that so much the more speedily, as

they had been more violent, the town resumed her former countenance in

the space of some few days.

The heads of the people being assembled for the election of a new king,

by common consent pitched on the brother of the king of Bungo, a young

prince, valiant of his person, and born for great atchievements.

Immediately they sent a solemn embassy to that prince, and presented to

him the crown of Amanguchi. The court of Bungo celebrated the election of

the new king with great magnificence, while Xavier was yet residing at

Fucheo. The saint himself rejoiced the more at this promotion, because he

looked, on this wonderful revolution, which was projected by the Bonzas

for the ruin of Christianity, as that which most probably would confirm

it. He was not deceived in his conjectures; and, from the beginning, had

a kind of assurance, that this turn of state would conduce to the

advantage of the faith: for having desired the king of Bungo, that he

would recommend to the prince his brother the estate of Christianity in

Amanguchi, the king performed so fully that request, that the new monarch

promised, on his royal word, to be altogether as favourable to the

Christians as the king his brother.

Xavier had been forty days at Fucheo when the Portuguese merchants were

in a readiness to set sail for China, according to the measures which

they had taken. All necessary preparations being made, he accompanied

them to take his leave of the king of Bungo. That prince told the

merchants, that he envied them the company of the saint; that, in losing

him, he seemed to have lost his father; and that the thought of never

seeing him again, most sensibly afflicted him.

Xavier kissed his hand with a profound reverence, and told him, that he

would return to wait on his majesty as soon as possibly he could; that he

would keep him inviolably in his heart; and that in acknowledgement of

all his favours, he should continually send up his prayers to heaven,

that God would shower on him his celestial blessings.

The king having taken him aside, as to say something in private to him,

Xavier laid hold on that opportunity, and gave him most important counsel

for the salvation of his soul. He advised him above all things to bear in

mind how soon the greatness and pomp of this present life will vanish

away; that life is but short in its own nature; that we scarcely have

begun to live, before death comes on; and if he should not die a

Christian, nothing less was to be expected than eternal misery; that, on

the contrary, whoever, being truly faithful, should persevere in the

grace of baptism, should have right to an everlasting inheritance with

the Son of God, as one of his beloved children. He desired him also to

consider what was become of so many kings and emperors of Japan; what

advantage was it to them to have sat upon the throne, and wallowed in

pleasures for so many years, being now burning in an abyss of fire, which

was to last to all eternity. What madness was it for a man to condemn his

own soul to endless punishments, that his body might enjoy a momentary

satisfaction; that there was no kingdom, nor empire, though the universal

monarchy of the world should be put into the balance, whose loss was not

to be accounted gain, if losing them, we acquired an immortal crown in

heaven; that these truths, which were indisputable, had been concealed

from his forefathers, and even from all the Japonians, by the secret

judgment of Almighty God, and for the punishment of their offences; that,

for his own particular, he ought to provide for that account, which he

was to render of himself, how much more guilty would he appear in God's

presence, if the Divine Providence having conducted from the ends of the

earth, even into his own palace, a minister of the gospel, to discover to

him the paths of happiness, he should yet continue wildered and wandering

in the disorders of his life. "Which the Lord avert," continued Xavier;

"and may it please him to hear the prayers which day and night I shall

pour out for your conversion. I wish it with an unimaginable ardour, and

assure you, that wheresoever I shall be, the most pleasing news which can

be told me, shall be to hear that the king of Bungo is become a

Christian, and that he lives according to the maxims of Christianity."

This discourse made such impressions on the king, and so melted into his

heart, that the tears came thrice into his eyes; but those tears were the

only product of it at that time, so much that prince, who had renounced

those impurities, which are abhorred by nature, was still fastened to

some other sensual pleasures. And it was not till after some succeeding

years, that, having made more serious reflections on the wholesome

admonitions of the saint, he reformed his life for altogether, and in the

end received baptism.

Xavier having taken leave of the king, returned to the port of Figen,

accompanied by the merchants, who were to set sail within few days after.

The departure of the saint was joyful to the Bonzas, but the glory of it

was a great abatement to their pleasure. It appeared to them, that all

the honours he had received redounded to their shame; and that after such

an affront, they should remain eternally blasted in the opinion of the

people, if they did not wipe it out with some memorable vengeance. Being

met together, to consult on a business which so nearly touched them, they

concluded, that their best expedient was to raise a rebellion in Fucheo,

as they had done at Amanguchi, and flesh the people by giving up to them

the ship of the Portuguese merchants, first to be plundered, then burned,

and the proprietors themselves to be destroyed. In consequence of this,

if fortune favoured them, to attempt the person of the king, and having

dispatched him, to conclude their work by extinguishing the royal line.

As Xavier was held in veneration in the town, even amongst the most

dissolute idolaters, they were of opinion they did nothing, if they did

not ruin his reputation, and make him odious to the people. Thereupon,

they set themselves at work to publish, not only what the Bonzas of

Amanguchi had written of him, but what they themselves had newly

invented; "That he was the most wicked of mankind; an enemy of the living

and the dead; his practice being to dig up the carcases of the buried,

for the use of his enchantments; and that he had a devil in his mouth, by

whose assistance he charmed his audience." They added, "That he had

spelled the king, and from thence proceeded these new vagaries in his

understanding and all his inclinations; but that, in case he came not out

of that fit of madness, it should cost him no less than his crown and

life: That Amida and Xaca, two powerful and formidable gods, had sworn to

make an example of him and of his subjects; that therefore the people, if

they were wise, should prevent betimes the wrath of those offended

deities, by revenging their honour on that impostor of a Bonza, and these

European pirates who made their idol of him." The people were too well

persuaded of the holiness of Xavier, to give credence to such improbable

stories as were raised of him; and all the Bonzas could say against him,

served only to increase the public hatred against themselves. Thus

despairing of success amongst the multitude, they were forced to take

another course, to destroy him in the good opinion of the king.

About twelve leagues distant from the town there was a famous monastery

of the Bonzas, the superior of which was one Fucarandono, esteemed the

greatest scholar and most accomplished in all the learning of Japan: he

had read lectures of the mysteries of their divinity for the space of

thirty years, in the most renowned university of the kingdom. But however

skilled he was in all sciences, his authority was yet greater than his

knowledge: men listened to him as to the oracle of Japan, and an implicit

faith was given to all he said. The Bonzas of Fucheo were persuaded, that

if they could bring him to the town, and set him up against Xavier, in

presence of the court, they should soon recover their lost honour; such

confidence they had of a certain victory over the European doctor. On

this account they writ to Fucarandono, with all the warmness of an

earnest invitation, and sent him word. "That if he would give himself the

trouble of this little journey, to revenge the injury they had received,

they would carry him back in triumph, on their shoulders, to his

monastery."

The Bonza, who was full as vain as he was learned, came speedily,

attended by six Bonzas, all men of science, but his inferiors and

scholars. He entered the palace at that point of time when Xavier, and

the Portuguese, had audience of the king, for their last farewell, being

to embark the next morning. Before the king had dismissed them, he was

informed that Fucarandono desired to kiss his hand, in presence of the

Portuguese Bonza. At the name of Fucarandono the king was a little

nonplused, and stood silent for some time, suspecting that he came to

challenge Father Xavier to a disputation, and devising in himself some

means of breaking off this troublesome affair, as he afterwards

acknowledged. For whatever good opinion he had of the saint's abilities,

yel he could not think him strong enough to encounter so formidable an

adversary; and therefore, out of his kindness to him, was not willing to

expose him to a disgrace in public. Xavier, who perceived the king's

perplexity, and imagined from whence it might proceed, begged earnestly

of his majesty to give the Bonza leave of entrance, and also free

permission of speaking: "for, as to what concerns me," said the Father,

"you need not give yourself the least disquiet: the law I preach is no

earthly science, taught in any of our universities, nor a human

invention; it is a doctrine altogether heavenly, of which God himself is

the only teacher. Neither all the Bonzas of Japan, nor yet all the

scholars extant in the world, can prevail against it, any more than the

shadows of the night against the beams of the rising sun."

The king, at the request of Xavier, gave entrance to the Bonza.

Fucarandono, after the three usual reverences to the king, seated himself

by Xavier; and after he had fixed his eyes earnestly upon him, "I know

not," said he, with an overweaning look, "if thou knowest me; or, to

speak more properly, if thou rememberest me." "I remember not," said

Xavier, "that I have ever seen you." Then the Bonza, breaking out into a

forced laughter, and turning to his fellows, "I shall have but little

difficulty in overcoming this companion, who has conversed with me a

hundred times, and yet would make us believe he had never seen me." Then

looking on Xavier, with a scornful smile, "Hast thou none of those goods

yet remaining," continued he, "which thou soldest me at the port of

Frenajoma?" "In truth," replied Xavier, with a sedate and modest

countenance, "I have never been a merchant in all my life, neither have I

ever been at the port of Frenajoma." "What a beastly forgetfulness is

this of thine," pursued the Bonza, with an affected wonder, and keeping

up his bold laughter, "how canst thou possibly forget it?" "Bring it

back to my remembrance," said Xavier mildly, "you, who have so much more

wit, and a memory happier than mine." "That shall be done," rejoined the

Bonza, proud of the commendations which the saint had given him; "it is

now just fifteen hundred years since thou and I, who were then merchants,

traded at Frenajoma, and where I bought of thee a hundred bales of silk,

at an easy pennyworth: dost thou yet remember it?" The saint, who

perceived whither the discourse tended, asked him, very civilly, "of

what age he might be?" "I am now two-and-fifty," said Fucarandono. "How

can it then be," replied Xavier, "that you were a merchant fifteen

hundred years ago, that is fifteen ages, when yet you have been in the

world, by your own confession, but half an age? and how comes it that you

and I then trafficked together at Frenajoma, since the greatest part of

you Bonzas maintain, that Japan was a desart, and uninhabited at that

time?" "Hear me," said the Bonza, "and listen to me as an oracle; I will

make thee confess that we have a greater knowledge of things past, than

thou and thy fellows have of the present. Thou art then to understand,

that the world had no beginning, and that men, properly speaking, never

die: the soul only breaks loose from the body in which it was confined,

and while that body is rotting under ground, is looking out for another

fresh and vigorous habitation, wherein we are born again, sometimes in

the nobler, sometimes in the more imperfect sex, according to the various

constellations of the heavens, and the different aspects of the moon.

These alterations in our birth produce the like changes in our fortune.

Now, it is the recompence of those who have lived virtuously, to preserve

a constant memory of all the lives which they have passed through, in so

many ages; and to represent themselves, to themselves, entirely, such as

they have been from all eternity, under the figure of a prince, of a

merchant, of a scholar, of a soldier, and so many other various forms: on

the contrary, they who, like thee, are so ignorant of their own affairs,

as not to understand who, or what they have been formerly, during those

infinite revolutions of ages, shew that their crimes have deserved death,

as often as they have lost the remembrance of their Jives in every

change."

The Portuguese, from whose relation we have the knowledge of what is

above written, and who was present at the dispute, as he himself informs

us, in his book of Travels, gives us no account of the answers which were

made by Xavier. "I have neither knowledge nor presumption enough," says

he, "to relate those subtile and solid reasons, with which he confuted

the mad imaginations of the Bonza." We only have learnt from this

Portuguese, that Fucarandono was put to silence upon the point in

question, and that, a little to save his reputation, he changed the

subject, but to no purpose, for even there too he was confounded; for,

forgetting those decencies which even nature prescribes to men, and

common custom has taught us in civil conversation, he advanced infamous

propositions, which cannot be related without offending modesty; and

these he maintained with a strange impudence, against the reasons of the

Father, though the king and the noble auditory thought the Christian

arguments convincing. But the Bonza still flying out into passion, and

continuing to rail and bawl aloud, as if he were rather in a bear-garden

than at a solemn disputation, one of the lords there present said,

smiling, to him, "If your business be fighting, why did not you go to the

kingdom of Amanguchi, when they were in civil wars? there you might have

found some one or other with whom you might have gone to hard-heads. What

make you here, where all things are at quiet? But, if you came hither to

dispute, why do you not carry on your argument with mildness and good

manners, according to the copy which is set you by the European Bonza?"

This sharp raillery had no effect upon Fucarandono: he replied to the

lord with so much impudence and haughtiness, that the king, whose

patience was tired with so much insolence, caused him to be put out of

the hall, saying, "That his coat of a Bonza was the only protection of

his life." The affront which Fucarandono had received, was interpreted by

the Bonzas as an injury done to the gods, and as such they declared it to

the people, saying, "That religion was profaned, and that the king, the

court, and the whole nation, had incurred the wrath of heaven." Upon

which pretence they shut up the temples, and would neither offer

sacrifice nor accept of alms. The multitude, which had already been

disposed to rise, began to get together, and had certainly taken arms, if

the king, by good management, had not somewhat calmed their spirits.

In the mean time the Portuguese, not believing themselves to be secure

against the rage of a superstitious people, and having just grounds of

apprehending that the affront which Fucarandono had received might be

revenged on their persons, returned with all expedition to their ship,

designing to set sail with the benefit of the first fair wind. At their

departure from the town, they intreated Father Xavier to follow them; but

he could not resolve to run off like a fugitive, or to forsake those new

Christians whose ruin had been sworn by the Heathen priests. How eager

soever those merchants were to get out of a country where their lives

were in so little safety, yet their fear for Father Xavier kept them

lingering there some days longer; they deputed the captain of the vessel

to him, who was to desire him, in their name, to make haste to them.

Edward de Gama, after a long inquiry, found him at last in a poor cabin,

with eight Christians, who, having been the most zealous in opposition of

the Bonzas, were in reason to expect the more cruel usage at their hands,

and were content to offer up their lives, provided they might die in the

arms of the man of God.

The captain urged him with the strongest reasons which he could invent,

and set before him all the dangers which attended him; that, being at

the mercy of the Bonzas, his death was inevitable; and that the means of

escaping would be lost when once the tempest should begin to rise. The

Father, far from yielding to these arguments, was offended at the captain

and the merchants for desiring to hinder him from the crown of martyrdom

which he had taken so long a journey to obtain. "My brother," said he to

Gama, with a fervour which expressed the holy ambition of his soul, "how

happy should I be, if I could receive what you reckon a disgrace, but

what I account a sovereign felicity! but I am unworthy of that favour

from Almighty God; yet I will not render myself more unworthy of it,

which assuredly I should if I embarked with you: For what scandal should

I give, by flying hence, to my new converts? Might they not take occasion

from it to violate their promises to God, when they should find me

wanting to the duty of my ministry? If, in consideration of that money

which you have received from your passengers, you think yourself obliged

to secure them from the clanger which threatens them, and, for that

reason, have summoned them on board, ought not I, by a stronger motive,

to guard my flock, and die with them for the sake of a God who is

infinitely good, and who has redeemed me at the price of his own life, by

suffering for me on the cross? Ought not I to seal it with my blood, and

to publish it by my death, that all men are bound to sacrifice their

blood and lives to this God of mercies?"

This generous answer wrought so much upon the captain, that, instead of

doubling his solicitations on Father Xavier, he resolved to partake his

fortune, and not to leave him. Having taken up this resolution, without

farther care of what might happen to his ship, or what became of his own

person, and accounting all his losses for a trifle while he enjoyed the

company of Xavier, he returned indeed to his merchants, but it was only

to declare to them the determination of the Father, and his own also;

that in case they would not stay, he gave up his vessel to them. They

were supplied with mariners and soldiers, and had plentiful provisions

laid in, both of food and ammunition for war. They might go at their

pleasure wheresoever they designed; but, for his own particular, he was

resolved to live and die with the man of God.

Not a man of them but subscribed to the opinion of the captain; and they

were one and all for following his example, and the fortune of the saint.

Suddenly they put into the port again, for the ship had lain off at a

good distance, for fear of some attempt which might be made upon it from

the town; soldiers were left for its defence, and the captain and

merchants came in company to Fucheo. Their return gave new vigour to the

Christians, and amazed the people, who could not but wonder that so poor

a man should be had in such esteem by his countrymen, that they chose

rather to run the hazard of their wealth, and of their lives, than to

lose the sight of him.

This prompt return broke all the measures of the Bonzas, whose courage

had been swelled by the flight of Gama, which had given them the

opportunity of making their cabals against the Christians; but when they

found that those designs might possibly miscarry, and that, on the other

side, they were again defied to a new conference on the subject of

religion, they thought good to accommodate themselves a little to the

times, and to renew the dispute betwixt Xavier and Fucarandono before the

court. To seem beforehand with the Christians, they made it their own

petition to the king, who freely-granted it, but on some conditions,

which were to be observed on either side. These articles were,--"That

noise was to be banished in dispute; no flying out to be permitted,

nor any provocation by sharp language: That the arguments and answers

were to be couched in precise terms, and drawn up in form of a just

dispute, as it should be agreed by the judges, who were to moderate: That

the approbation of the audience was to decide the victory: That if the

point were doubtful betwixt them, the suffrages should be taken, and that

he should be judged to have reason on his side who had the majority of

voices: Lastly, That whoever was willing to enter himself a Christian,

might profess his faith without hinderance or molestation from any man."

These conditions were too reasonable to be accepted by the Bonzas. They

appealed from the king to the king better informed, and told him boldly,

that, in matters of religion, it was not just that the profane (that is

the laity) should be umpires; but when they found the king resolved to

maintain his point, they quitted theirs. The next morning was agreed on

for the conference, and some of the most understanding persons of the

court were appointed judges. Fucarandono made his appearance at the

time, attended by three thousand Bonzas. The king, who was either

apprehensive of his own safety amongst that religious rabble, or feared,

at least, that some disorder might ensue, permitted hut four of all the

squadron to enter; and sent word to the others, for their satisfaction,

that it was not honourable for so many to appear against a single man.

Xavier, who had notice sent him from the king, that his adversary was on

the place of combat, came, accompanied with the chiefest of the

Portuguese, all richly habited, who appeared as his officers, and paid

him all possible respect, attending him bare-headed, and never speaking

to him but on the knee. The Bonzas were ready to burst with envy,

beholding the pompous entry of their antagonist; and that which doubled

their despite was, that they overheard the lords saying to one

another,--"Observe this poor man, of whom so many ridiculous pictures

have been made to us; would to God our children might be like him, on

condition the Bonzas might say as bad of them as they speak of him! Our

own eyes are witnesses of the truth; and the palpable lies which they

have invented, show what credit is to be given to them." The king took

pleasure in those discourses, and told those lords, that the Bonzas had

assured him that he should be sick at heart at the first appearance of

Father Francis. He acknowledged he was almost ready to have believed

them; but being now convinced, by his own experience, he found that the

character of an ambassador from heaven, and interpreter of the gods, was

not inconsistent with a liar. Fucarandono, who heard all these passages

from his place, took them for so many ill omens; and, turning to his four

associates, told them, "that he suspected this day would be yet more

unsuccessful to them than the last."

The king received Father Xavier with great civility; and, after he had

talked with him sometime in private, very obligingly ordered him to begin

the disputation. When they had all taken their places, the saint demanded

of the Bonza, as the king had desired him, "For what reason the Christian

religion ought not to be received in Japan?" The Bonza, whose haughtiness

was much abated, replied modestly, "Because it is a new law, in all

things opposite to the ancient established laws of the empire; and that

it seems made on purpose to render the faithful servants of the gods

contemptible,[1] as annulling the privileges which the Cubosamas of

former ages had conferred on the Bonzas, and teaches that out of the

society of Christians there is no salvation: but especially," added he, a

little kindling in the face, "because it presumes to maintain, that the

holy Amida and Xaca, Gizon and Canon, are in the bottomless pit of smoke,

condemned to everlasting punishment, and delivered up in prey to the

dragon of the house of night." After he had thus spoken, the Bonza held

his peace; and Xavier, who had received a sign from the king to make

reply, said, at the beginning of his discourse, "that seeing Fucarandono

had mingled many things together, it was reasonable, for the better

clearing of the difficulties, to tie him up to one single proposition,

which was not to be left until it was evacuated, and plainly found to be

either true or false." All agreed this was fair; and Fucarandono himself

desired Xavier to shew cause, why he and his companions spoke evil of the

deities of the country.

[Footnote 1: An argument ready cut and dried for the use of any church

by law established]

The saint replied, "That he gave not to idols the name of gods, because

they were unworthy of it; and that so sacred a title was only proper to

the Sovereign Lord, who had created heaven and earth. Then he proceeded

to discourse of the Divine Being, and described those properties which

are known to us by the light of nature; that is to say, his independence,

his eternity, his omnipotence, his wisdom, goodness, and justice, without

circumscription. He made out, that those infinite perfections could not

be comprehended by any created understanding, how refined soever. And

thus having filled his auditors with a vast idea of the Deity, he

demonstrated, that the idols of Japan, who, according to the Japonians

themselves, had been men, subject to the common laws of time and nature,

were not to be accounted gods; and, at the most, were only to be

reverenced as philosophers, lawgivers, and princes, but not in the least

as immortal powers, since the date both of their birth and death was

registered in the public monuments: That, if their works were duly

considered, they were yet less to be accounted for omnipotent: That

having not been able, after their decease, to preserve their stately

palaces and magnificent sepulchres from decay, there was no appearance

that they had built the fabric of the universe, or could maintain it in

its present state. Lastly, that this appertained alone to the true God,

who is worshipped by the Christians; and that, considering the beauty of

the heavens, the fruitfulness of the earth, and the order of the seasons,

we might conclude, that he only, who is a spirit, eternal, all-powerful,

and all-wise, could be the creator and absolute commander of the world."

As soon as Xavier had concluded, the whole assembly cried out, that he

spoke reason; and the judges immediately pronounced, as a manifest truth,

that the pagods were not gods. Fucarandono would have replied, but the

general cry gave it for a cause decided; and the king imposed silence on

the Bonza, according to the articles of agreement.

Thus the Bonza passed on to another question in his own despite; and

asked Father Xavier, "Why he allowed not of those bills of exchange which

they gave in favour of the dead, since the rich found their account in

them, and that they had their return of their money, with usury, in

heaven?" The Father answered, "That the right we had to a better world

was founded not on those deceitful letters, but on the good works which

are practised with the faith and doctrine which he preached: That he who

inspired it into our souls was Jesus Christ, the true and only Son of

God, who was crucified for the salvation of sinners; and that they who

preserved that living faith till death should certainly obtain eternal

happiness: That for what remained, this holy law was free from worldly

interest, and that it excluded not from heaven either the poor or women;

that even poverty, which is patiently endured, was a means of gaining the

kingdom of heaven; and that the weaker sex had greater advantages

than ours, by reason of that modesty and piety which is almost inherent

in their nature." The applause which followed this discourse was general;

only Fucarandono and his companions, who had not wherewith to reply, and

yet were too obstinate to recant, kept a discontented silence. It was

judged that Xavier's opinion was the more reasonable, and the dispute

adjourned to the day following.

These ill successes would have driven the Bonza to despair, if his

presumption had not kept up his spirits. He returned at the time

appointed; but, as if he distrusted his own strength, as presuming as he

was, he brought with him six other Bonzas, the most learned amongst them,

and chosen out of all their sects, not to be bare spectators of the

combat, but to relieve each other, and to charge every one in his turn.

At the first they propounded very subtile questions concerning the

mysteries of our faith. Father Xavier was surprised at the hearing

of them; and as those questions, which are not reported by the Portuguese

particularly, were in all likelihood above the knowledge of the Pagans,

he was almost induced to think the devil had suggested them; at the least

he acknowledged, that to solve them he needed an extraordinary assistance

from above, and desired the Portuguese to second him with their prayers

during the disputation. Whether he received that supernatural assistance,

or that those difficulties did not so much surpass his knowledge as he

had thought, he answered to the satisfaction of the whole assembly. When

judgment was passed that those questions were fully decided, one of the

Bonzas, whose heart was wholly set on riches, and who believed that there

was nothing more charming in the world than gold and silver, undertook to

prove, that God was an enemy to the poor: "For," said the Bonza, "since

he denies them those blessings which he bountifully gives the rich, and,

in causing them to be born in a mean condition, exposes them to all the

miseries and ignominy of life, is it not a sign, that he has neither

kindness nor value for them?"

Xavier denied the consequence of that proposition; and argued both from

the principles of morality, which look on riches as false goods, and out

of the grounds of Christianity, which, in respect of salvation, count

them true evils. He reasoned thereupon so justly, and withal so clearly,

that his adversaries were forced to give up the cause, according to the

relation of the Portuguese, who were witness of it. After this they

advanced such extravagant and mad propositions, that they cost the Father

no trouble to confute, for they destroyed themselves. But the most

pleasant part of this day's work was, that the seven Bonzas not being

able to agree on some points of doctrine, fell foul on each other, and

wrangled with so much heat and violence, that at last they came to

downright railing, and had proceeded to blows, if the king had not

interposed his authority, which frightened them into quiet. This was the

end of that day's disputation; and nothing more confirmed the minds of

the auditors on the side of Xavier, than to see his adversaries at civil

wars amongst themselves.

The king going out of his palace the next morning, with a great

attendance, to walk in the town, according to his custom, and passing by

the house where the Portuguese lodged, sent a message to the holy man,

desiring him to come to his gardens, where he would show him sport,

provided he came well armed, for he was to kill, with one blow, two

kites or puttocks, at the least, out of those seven which yesterday

endeavoured to have pulled out his eyes Xavier, who easily understood his

meaning, came out to pay him his respects, and to acknowledge the honour

which was done him. The king took him by the hand, and led him to the

palace amidst the acclamations of the people. The seven Bonzas,

represented by the seven kites, were already in the hall, with a

confirmed impudence, and so much the more haughty, as they had the less

reason so to be; according to the usual character of vain and

self-opinioned men.

The first step they made in order to a new dispute, was to enter a

protestation, in writing, against the judgment and proceedings of the

former day; wherein they declared void the sentence of the umpires,

appealed from them, and set forth new objections and difficulties upon

the questions formerly debated. The king answered himself, that those

points which had been decided had no need of any farther explanation, and

that they were already tied up by the conditions of the conference, which

both parties had accepted. He added, that Father Xavier was ready to go

on ship-board, and that it was not reasonable to lose time by fruitless

repetitions, but if they had any new questions to propose, let them

begin, and they should be heard; if not, they had free licence to depart.

This positive answer constrained them to supersede their writing, and to

pitch on other matters. Fucarandono affecting an air of devotion and

modesty, asked, Why the Christians gave obscene names to the saints in

Paradise, whensoever they invoked them in their public prayers; giving

him to understand, that _sancte_, in the Japonian language, signified

something too dishonest to be spoken. The Father declared, that the word

in Latin had only a pure and pious meaning. Nevertheless, that it might

not give scandal, nor pollute the imagination of the Japonians by an

equivocal sound, he ordered the new Christians, from thenceforward, to

use the word _beate_ instead of it; and to say, _Beate Petre, Beate

Pauls_, in the room of _Sancte Petre, Sancte Paule_. Concerning the name

of God, the Bonzas would also have fastened a quarrel on the Father;

because _dajus_, in their tongue, signifies a _lie_. He laughed at this

ridiculous exception, which was in effect a mere jingle; and the judges

and audience concluded it to be no more.

Three other points, on which the Bonzas more insisted, were thought to be

more solid, and of greater consequence. The first was proposed in this

manner: "Either God foresaw that Lucifer and his accomplices would

revolt, and be damned eternally, or he foresaw it not. If he had no

foresight of it, his prescience did not extend so far as you would have

us to believe; but if he foresaw it, the consequence is worse, that he

did not hinder this revolt, which had prevented their damnation. Your God

being, as you say, the fountain of all goodness, must now be acknowledged

by you for the original cause of so much evil. Thus you are forced," said

the Bonza, "to confess, either ignorance or malice in your God."

Xavier was so much amazed to hear a Bonza reasoning like a schoolman,

that turning to Edward de Gama, who was by him, "See," says he softly

in Portuguese, that he might not be understood by the Japonians, "see

how the devil has sharpened the wit of these his advocates." In the mean

time, one of the Bonzas coming up to the charge, said, according to the

same principle, "That if God had foreknown that Adam would sin, and cast

down, together with himself, his whole progeny into an abyss of miseries,

why did he create him? At least, when our first father was ready to eat

of the forbidden fruit, why did not that omnipotent hand, which gave him

being, annihilate him at the same moment?"

A third Bonza, taking the word, urged him with another argument: "If our

evil be as ancient as the world," said he, subtilely, "why did God let so

many ages pass away without giving it a remedy? Why did he not descend

from heaven, and make himself man, to redeem human kind, by his death and

sufferings, as soon as ever man was guilty? To what degree did those

first men sin, to become unworthy of such a favour? And what has been the

merit of their descendants, that they should be more favourably treated

than their predecessors?"

These difficulties did not appear new to Xavier, who was very learned,

and who had read whatsoever the fathers and school divines had said

concerning them. He answered, without doubt, according to their doctrine;

but the Portuguese, who relates the objections, durst not undertake to

write the solutions of them, if we will believe himself, because they

surpassed the understanding of a merchant. The Bonzas made many replies,

to all which the Father gave the proper solutions in few words, and

according to the rules of the schools. Whether it were that they

comprehended not the solutions, or were it out of their hot-headedness,

or that they seemed not to understand them to avoid the shame of being

baffled, they yielded not, but cried out louder than before. As they

disputed more for victory than truth, they denied all things, even to

those principles which are self-evident; pretending thereby to encumber

their opponent. Xavier knew what use to make of his advantages; he turned

the confusion upon them, by reducing them to manifest contradictions,

from whence they could never disengage themselves; so that, instead of

answering, they gnashed their teeth, foamed at mouth, and stamped and

stared about like madmen. The king, whose indignation was raised by

seeing the obstinacy of the Bonzas, said to them, in a kind of passion,

"As for myself, as far as I am capable of judging, I find that Father

Xavier speaks good sense, and that you know not what you say. You should

either understand better, or be less violent than you appear, to judge of

these truths without prejudice. But, if the divine law be wanting to you,

make use of your reason, which, of itself, will let you see, that you are

not to deny things which are evident, nor to bark like dogs." After these

words he rose from his seat, and, taking Xavier by the hand, brought him

back to his own lodging. The people, who followed in great multitudes,

made loud acclamations, and the streets rung with the praises of the holy

man: While the Bonzas, mad with rage and envy, cried out aloud, "May the

fire of heaven fall down upon a prince, who suffers himself to be so

easily seduced by this foreign magician!"

Thus concluded the disputations which he had with Fucarandono and the

Bonzas. They were very glorious for him, and for the religion which he

preached, but brought not forth the expected fruit amongst the idolaters

who were present at them; for neither the Portuguese author, whom we have

frequently cited, nor other historians of the Father's life, make mention

of any new conversions which were made; and it affords great occasion for

our wonder, that the lords of the court, who so much approved the

doctrine of Christianity, should still continue in the practice of

idolatry, and of their vices, if it were not always to be remembered,

that, in conversion, the light of the understanding avails nothing unless

the heart be also touched, and that the philosophers, of whom St Paul

speaks, "having known God, did not glorify him as God." Nevertheless we

may probably believe, that these disputations in progress of time failed

not of their due; effect; and it is also probable, that they were the

seed of those wonderful conversions which were made in following years.

Father Xavier went the next morning to take his last farewell of the

king, who was more kind to him than ever, and parted from Japan the same

day, which was Nov. 20th, in the year 1551, having continued in that

country two years and four months.

Not long before, Clod had made known to his servant, that the town of

Malacca was besieged by sea and land; and that the king of Jentana, a

Saracen, was personally before it, with an army of twelve thousand men:

That neither the conduct of the governor, Don Pedro de Silva, nor the

succours of Don Fernandez Carvalio, had been able to defend it against

the attempts of the barbarians; that the Javans, a fierce and warlike

people, had mastered that place; that of three hundred Portuguese, who

were within it, above an hundred had been put to the sword, and the rest

of them had only escaped by retiring into the fortress. In short, that

Malacca was now become a place of horror, and that the enemy, wearied

with the slaughter, had reserved many thousands of the inhabitants for

the chain. The saint informed Gama, and the Portuguese of the ship, of

these sad tidings, before they left the port, and declared to them, that

the sins of that corrupt city had drawn down the curse of God upon it, as

he had foretold and threatened; but he desired them, at the same time, to

supplicate the Father of all Mercies, for the appeasing of his divine

justice, and he himself prayed earnestly in their behalf. Besides the two

Japanners, Matthew and Bernard, who had constantly followed the Father,

and would never forsake him, an ambassador from the king of Bungo

embarked with him in the same vessel. The business of this embassy was to

seek the friendship of the viceroy of the Indies, and to obtain a

preacher from him, who might finish the conversion of that kingdom, in

the room of Father Xavier.

They sailed along the coasts for the space of six days, and the

navigation was prosperous till they made an island belonging to the king

of Minaco, called Meleitor; from whence, crossing a strait, they put out

into the main ocean. At that time the change of the moon altered the

weather, and there blew a furious south wind, so that the pilot, with

all his art, could not bear up against it. The tempest carried the ship

into a sea unknown to the Portuguese; and the face of heaven was so black

with clouds, that, during five days and nights, there was no appearance

of sun or stars; insomuch that the mariners-were not able to take the

elevation of the pole, and consequently not to know whereabouts they

were. One day, towards the evening, the wind redoubled with so much fury,

that the vessel had not power to break the waves, so high they went, and

came on with so much violence. In this terrible conjuncture they thought

fit to cut down the forecastle, that the ship might work the better;

after which, they bound the sloop which followed with thick cables to the

ship: but night coming on while they were thus employed, and being very

dark, abundance of rain also falling at the same time, which increased

the tempest, they could not draw out of the sloop five Portuguese and ten

Indians, as well as slaves and mariners, which were in her.

Those of the ship had neither comfort nor hope remaining, but in the

company and assistance of Father Xavier. He exhorted them to lament their

sins, thereby to appease the wrath of God; and he himself poured forth

whole showers of tears before the face of the Almighty. When night was

now at the darkest, a lamentable cry was heard, as of people just upon

the brink of perishing, and calling out for succour. The noise came from

the sloop, which the violence of the winds had torn off from the vessel,

and which the waves were hurrying away. As soon as the captain had notice

of it, he ordered the pilot to turn towards those poor creatures, without

considering, that, by his endeavour of saving his nephew, Alphonso Calvo,

who was one of the five Portuguese in the sloop, the ship must certainly

be lost, and himself with her. In effect, as it was difficult to steer

the ship, when they would have turned her towards the sloop, she came

across betwixt two mountains of water, which locked her up betwixt

them; one of those waves fell upon the poop, and washed over the deck;

and then it was that the whole company thought their business was done,

and nothing but cries and lamentations were heard on every side. Xavier,

who was at his prayers in the captain's cabin, ran out towards the noise,

and saw a miserable object,--the vessel ready to bulge, the seamen, the

soldiers, and the passengers, all tumbling in confusion on each other,

deploring their unhappy destiny, and expecting nothing but present death.

Then the holy man, lifting up his eyes and hands to heaven, said thus

aloud, in the transport of his fervour, "O Jesus, thou love of my soul,

succour us, I beseech thee, by those five wounds, which, for our sakes,

thou hast suffered on the cross!" At that instant the ship, which already

was sinking under water, raised herself aloft, without any visible

assistance, and gained the surface of the waves. The mariners, encouraged

by so manifest a miracle, so ordered the sails, that they had the wind in

poop, and pursued their course.

In the mean time the sloop was vanished out of sight, and no man doubted

but she was swallowed by the Waves. The captain lamented for his nephew,

the rest shed tears for their lost companions. As for the Father, his

greatest affliction was for two Mahometan slaves, whom he could not

convert to Christianity: he sighed in thinking of their deplorable

condition, but, in the midst of these anxious thoughts, entering into

himself, or rather wholly recollecting himself in God, it came into his

mind to intercede with Heaven for the protection of the sloop, in case it

were not already lost. In this he followed the inspiration of the Holy

Spirit, and his prayer was not yet ended when he perceived that it was

heard: insomuch, that turning towards Edward de Gama, who was oppressed

with sadness, "Afflict not yourself, my brother," said he with a cheerful

countenance; "before three days are ended, the daughter will come back

and find the mother." The captain was so buried in his grief, that he saw

too little probability in what the Father said, to found any strong

belief upon it; which notwithstanding, at break of day, he sent one up to

the scuttle, to see if any thing were within ken; but nothing was

discovered, saving the sea, which was still troubled and white with foam.

The Father, who had been in private at his devotions, came out two hours

after, with the same cheerfulness upon, his countenance; and having given

the good day to the captain and pilot, and six or seven Portuguese who

were in company, he enquired "if they had not yet seen the chalop?" they

answered they had not: and, because he desired that some one might again

get up to the scuttle, one of the Portuguese, called Pedro Veglio,

replied thus bluntly, "Yes, Father, the chalop will return, but not

until another be lost:" he meant that it was impossible the same chalop

should come again.

Xavier mildly reprehended Veglio for his little faith, and told him

nothing was impossible to God. "The confidence which I have in the Divine

mercy," said he, "gives me hope, that they whom I have put under the

protection of the Holy Virgin, and for whose sake I have vowed to say

three masses to our Lady of the Mountain, shall not perish." After this

he urged Gama to send up to the scuttle for discovery: Gama, to satisfy

the man of God, went 'up himself with a seaman, and after having looked

round him for the space of half an hour, neither he nor the other could

see any thing. In the mean time Xavier, whose stomach was turned with the

tossing of the ship, and who had been two days and three nights without

eating, was taken with a violent head-ach, and such a giddiness, that he

could scarcely stand. One of the Portuguese merchants, called Ferdinand

Mendez Pinto, desired him to repose a little while, and offered him his

cabin; Xavier, who, by the spirit of mortification, usually lay upon the

deck, accepted his courtesy; and desired this further favour, that the

servant of this merchant, who was a Chinese, might watch before the door,

that none might interrupt his rest.

The intention of the Father was not to give the least refreshment to his

body; he set himself again to prayers, and it was affirmed by the Chinese

servant, that from seven in the morning, when he retired, he had been

constantly on his knees until the evening, groaning in the agony of his

spirit, and shedding tears. He came out from his retirement after

sunset, and once more enquired of the pilot, if they had not seen the

chalop, which could not possibly be far distant. The pilot replied, that

it was in vain to think of her, and that it was impossible for her to

resist so furious a tempest; but in case that, by some wonderful

accident, or rather by some miracle, she had been preserved, she must

of necessity be at fifty leagues distance from the ship. It is the

propriety of Christian confidence to remain unshaken and secure, when

human reason leaves us destitute of hope. The Saint acknowledged the

pilot to have spoken judiciously, and yet doubted not but the chalop

would return. He constantly maintained that she could not be far off,

and pressed him to send up to the scuttle before the dusk. The pilot,

less out of complaisance to the Father, than out of his desire to

undeceive him, went up himself, and could discover nothing. Xavier,

without any regard to the affirmation of the pilot, instantly desired the

captain to lower the sails, that the chalop might more easily come up

with the ship. The authority of the holy man carried it, above the

reasons of the pilot; the sail-yard was lowered, and a stop was made for

almost three hours: but at length the passengers grew weary, as not being

able any longer to bear the rolling of the ship, and one and all cried

out to sail. The Father upbraided them with their impatience; and himself

laid hold on the sail-yard, to hinder the seamen from spreading the

sails; and leaning his head over it, broke out into sighs and sobbings,

and poured out a deluge of tears.

He raised himself a little after, and keeping his eyes fixed on heaven,

yet wet with tears, "O Jesus, my Lord and my God," said he, "I beseech

thee, by thy holy passion, to have pity on those poor people, who are

coming to us, through the midst of so many dangers." He composed himself,

after he had uttered this, and continued leaning on the sail-yard, wholly

silent for some time, as if he had been sleeping.

Then a little child, who was sitting at the foot of the mast, cried out

on the sudden, "A miracle, a miracle, behold the chalop!" All the company

gathered together at the cry, and plainly perceived the chalop within

musket-shot. Nothing but shouts and exclamations of joy were heard, while

she drew still nearer and nearer to the vessel. In the meantime, the

greatest part fell down at the feet of Father Xavier, and, confessing

they were sinners, unworthy the company of a man so holy, asked him

pardon for their unbelief. But the Father, in great confusion for being

treated in this manner, escaped out of their hands as soon as possibly he

could, and shut himself up within the cabin, in conclusion, the chalop

came up with the ship; and it was observed, that though the waves were in

great agitation, she came right forward, without the least tossing, and

stopped of herself. It was also taken notice of, that she continued

without any motion till the fifteen men which she carried were entered

the ship, and that the seamen had fastened her behind the poop. When they

had embraced those men, whom so lately they had given for lost, every one

was desirous of knowing their adventures; and were much surprised to

understand, that they were come through the midst of the most horrible

tempest which was ever seen, without any apprehension either of drowning

or losing of their way; because, said they, Father Francis was our pilot,

and his presence freed us even from the shadow of any fear. When the

ship's company assured them, that the Father had been always with

themselves, those of the chalop, who had beheld him constantly steering

it, could not believe what had been told them. After some little dispute

on the matter of fact, both sides concluded, that the saint had been at

the same time in two places; and this evident miracle made such an

impression on the minus of the two Saracen slaves who had been in the

chalop, that they abjured their Mahometanism. The impatience of these

fifteen men to behold their miraculous steersman, who had so happily

brought them to the ship, and who vanished from their eyes at the same

moment when they joined her, obliged Xavier to come out and shew himself.

They would have saluted him as their protector, by prostrating themselves

before him, but he would not suffer it: declaring to them, that it was

the hand of the Lord, and not his, which had delivered them from

shipwreck. At the same time, he rendered public thanks to God for so

eminent a favour, and ordered the pilot to pursue his voyage, assuring

him that he should have a good wind immediately. The pilot's experience

of the sea did not promise him this sudden change; but this late

deliverance of the chalop quickened his belief in the Father's words; and

it was not long before he understood, that He, who commands the winds and

seas, had authorised the holy man to make that prediction.

The sails were scarcely spread, when a north wind arising, the air

cleared up, and the sea was immediately calmed. So that in thirteen days

sailing, they arrived at the port of Sancian, where the Portuguese

merchants of the ship had traffic. As the season of sailing in those seas

was already almost past, there were remaining but two ships of the Indies

in port, one of which belonged to James de Pereyra. The ship of Edward de

Gama not being in condition to go on directly for Malacca without

stopping by the way, and having need of refreshment at Sian, the saint

went into the ship of his friend Pereyra. It was wonderful, that at the

same moment when he passed into that vessel, the wind, which for the

space of fifteen days had blown at north, which was full in their faces

who were going for the Indies, came about on the sudden; so that the day

following, which was the last of the year 1551, they set sail again.

Another ship, which was waiting also for a wind, set out in their

company; but that vessel found afterwards to her cost, that she carried

not the apostle of the Indies.

Before they put to sea, Xavier discoursing with the pilot concerning the

dangers of the ocean, (it was the same pilot who had brought him from

Japan, whose name was Francis D'Aghiar,) foretold him, that he should not

end his days upon the water; and that no vessel wherein he should be

should suffer shipwreck, were the tempest never so outrageous. D'Aghiar

was possessed with so firm a belief of what the Father told him, and

afterwards found the effect of it so manifest on various occasions, that,

without observing either winds or seasons, he often put to sea in an old

crazy vessel, ill provided; insomuch, that they who were ignorant of the

secret cause of this his confidence, took him for a rash presuming man,

and of little understanding in sea affairs.

Once, amongst many other times, he gave a demonstration how much he

relied on the promise of the saint, and that was, in going from

Tenasserim to the kingdom of Pegu, in a light barque, which was quite

decayed, and out of order. A tempest rising in the midst of his voyage,

dashed against the rocks, and split in pieces some great vessels, which

were following the barque of D'Aghiar. She alone seemed to defy the

rocks; and while the sea was in this horrible confusion, the pilot sat

singing at his ease, as if the waters had been hushed beneath him. A

passenger, who shook with fear, demanded of him, "With what courage he

could sing, when he was just upon the brink of death?" "It is because I

fear nothing," replied Aghiar: "And I should fear nothing," added he,

"though the waves should mount as high again as now we see them, and my

barque were also made of glass; for the Father Master Francis has assured

me, that I should not die upon the seas, in whatsoever vessel I should

go." Some Saracens who were in the barque, and who heard these sayings of

the pilot, were so moved with this continued miracle, that they vowed

to become Christians so soon as ever they should come on shore; and they

complied religiously with their promise. The barque casting anchor at

Tanar, they received baptism at that place; so much the more persuaded

both of the truth of the miracle, and of the Christian faith, because

they saw before their eyes, upon the coast, the wrecks of other vessels,

which were floating round about it.

The conversations which Xavier had with Pereyra during all the

navigation, were almost wholly relating to Japan and China. The Father

told his friend what progress the faith had made in little time in the

kingdoms of Saxuma, of Amanguchi, and of Bungo; and what hopes he had

conceived, to convert all those islands with great ease, when once the

Chinese should be brought to acknowledge Jesus Christ. And on that

motive, he had fixed his resolution to go to China; that his return to

the Indies was only in order to this intended voyage, after he had

regulated the affairs of the Society at Goa; that, on this account, he

had brought with him from Japan the translation of his catechism into the

Chinese language, by the benefit of which he hoped to overcome the first

difficulties, which in matters of conversion are still the greatest. Some

Portuguese who were in the same vessel, and were well acquainted with the

government of China, thought this proposition of the Father not a little

extravagant. They told him, that, besides the ill understanding which was

betwixt China and Portugal, it was forbidden to strangers on pain of

death, or of perpetual imprisonment, to set a foot upon that kingdom; and

that the merchants of their nation, who had stolen thither for the

benefit of trade, having been discovered, some of them had lost their

heads, others had been put in irons, and cast into dungeons, there to lie

and rot for the remainder of their lives. They added, notwithstanding,

that there was a safe and certain way of entering into China, provided

there was a solemn embassy sent to the emperor of that country from

the king of Portugal. But since that could not be compassed without a

prodigious expence, if nothing else were to be considered but only the

presents for the emperor and his ministers of state, in all probability

the viceroy of the Indies would not burden himself with the cost of such

an enterprize, at a time when he had enough to do to defray more

necessary expences.

These difficulties began to startle Father Xavier, when James Pereyra,

who, under the habit of a merchant, had the heart of an emperor, and the

zeal of an apostle, made offer of his ship, and all his goods, for the

promoting of the expedient which had been mentioned. The Father accepted

of his generous proffer with transports of joy, and engaged, on his side,

to procure the embassy of China for his friend. Pereyra, who had received

intelligence of the siege of Malacca, told the saint, "He apprehended

lest an embargo might be put upon his ship, for the immediate service of

the town." Xavier, to whom God had revealed the deliverance of Malacca,

and to whose prayers that deliverance had perhaps been granted, cheered

up his friend, with this assurance, "That when the fortress was just upon

the point of yielding, the infidels had been struck with a panic fear,

and fled away, so that the town was wholly free."

Percyra had yet another thing which troubled him, concerning the voyage

which Father Xavier had to make before that of China. The season being

already far spent, he feared there were no vessels at Malacca, which were

bound for Goa. He could not carry the Father to Cochin himself, because

he was obliged to go on to Sunda, there to unlade his merchandize; but

that apprehension was soon at an end, for Xavier, illuminated from

heaven, told him positively, "That the ship of Antonio Pereyra was in the

port of Malacca, and that they should find it just ready to weigh anchor,

and set sail for Cochin."

Xavier discovered these things to his friend during a great calm, which

made the navigation pleasing; when suddenly they perceived one of those

terrible hurricanes arising, which in a moment sink a vessel. All the

company gave themselves for lost; or if they had any hope remaining, it

was only in consideration of the saint; and therefore they earnestly

desired him to intercede with God in their behalf. The holy man, without

replying, retired to his devotions; he returned to them not long after,

with his countenance all on fire, and gave his blessing to the ship,

pronouncing these following words aloud: "This vessel of the Santa

Cruz[1] (for so she was named) shall never perish on the seas; the place

where she was built, shall behold her fall in pieces of herself. Might it

please Almighty God," continued he, "that the same could be said

concerning that vessel which put to sea with us! But we shall be

witnesses too soon of her unhappy destiny." At that very instant

appeared the signs, which were to begin the verification of the prophecy;

the whirlwind was dissipated, and the sea grew calm. Not long afterwards,

they beheld the merchandize and dead bodies floating on the waters, and

from thence concluded, that the hurricane had destroyed the ship which

followed them. Immediately their opinion was confirmed by two mariners,

who had gotten on a plank when the ship was foundering; and who, having

afterwards struggled with the waves, were driven by them to the board of

Pereyra's vessel. The rest of the navigation was prosperous; a calmer

season was never known. The ship being landed at the port of Sincapour,

Xavier (who knew certainly that Antonio Pereyra was at Malacca, ready to

hoist sail towards Cochin, as we have said,) wrote to him by a frigate

which went off, to desire that he would wait for him three days longer.

He wrote also, by the same conveyance, to Father Francis Perez, superior

of the Jesuits at Malacca, and commanded all of them to provide

refreshments for the Japonese, who came along with him.

[Footnote 1: The Holy Cross.]

When it was known in the city that Xavier was coming, the joy was so

general, that it almost blotted out the remembrance of all they had

suffered in the war. The inhabitants ran crowding to the shore; and at

the first appearance of the saint, nothing was to be heard, but

acclamations and shouts of rejoicing on every side. They received him at

his landing with all the tenderness of affection, and all the reverence

imaginable. In conducting him to the house of the Society, they shewed

him, as he passed along, the ruins of their houses; and told him,

sighing, "that if he had not left them, they had been preserved from the

fury of the Javans, as they had formerly been protected from the

barbarians of Achen." But the Father answered them, "That their crying

sins had called down the wrath of heaven upon them; that nothing could

divert it but a speedy change of life; and that the only means of

reconciling themselves to God, was to receive those chastisements at his

hands, with the spirit of humiliation and of penitence." He visited the

old governor Don Pedro de Silva, and the new one who succeeded him, Don

Alvarez de Atavda, and communicated to them his design concerning an

embassy to China Both of them concurred in the opinion, that it would be

advantageous to the crown of Portugal, and to the interests of

Christianity. James Pereyra not being capable of accompanying the Father

to Goa, for the reason above mentioned, furnished him at present with

thirty thousand crowns, for the preparatives of that intended voyage; and

sent a servant with the Father, with commission to dispose of all things.

Xavier having often embraced this faithful friend, entered with his

Japonians into the vessel of Antonio Pereyra, who attended but their

company to set sail.

The prediction which the man of God had made in favour of the ship called

Santa Cruz, gave it the new name of the "Saint's Vessel;" and from

Malacca, from whence she departed at the same time when Xavier went on

board of Antonio, her reputation was extended over all the East.

Wheresoever she arrived, she was received with ceremony, and saluted by

all other ships with the honour of their cannon. All merchants were

desirous of stowing their goods in her, and willingly paid the carriage

of their wares, and the dues of custom, beyond the common price of other

vessels. The weight of lading was never considered, but her freight was

always as much as they could crowd into her. As she lasted very long, and

that thirty years after the decease of the Father she was in being, and

was used for the traffic of the Indies, they never failed of lading her

with an extraordinary cargo, all worn and worm-eaten as she was. The

owners into whose hands she came, during the space of those thirty years,

took only this one precaution, which was to keep her off from shore; so

that when she was to be refitted, that work was constantly done upon the

sea. As to what remains, it is true she met with many ill accidents and

hardships: she was often engaged with pirates, and combated by tempests;

but she escaped clear of all those dangers, and never any one repented of

embarking in her. One time it is acknowledged, sailing from Malacca to

Cochin, with an extraordinary lading, she sprung a leak, and took in so

much water at the beginning of the voyage, that the passengers, who were

very numerous, were of opinion to unlade her of half her burden, and half

her men, and to put them upon other ships which were in their company.

But those vessels, which had already their whole lading, would not

consent to ease the Santa Cruz; so that, fear overpowering the ship's

company, they returned speedily into the port. The whole town was

surprised to see the ship so suddenly come back; and they were laughed to

shame for apprehending shipwreck in the vessel of the saint. Being thus

publicly upbraided with their want of faith, to mend their error, they

took out nothing of the lading, but put again to sea. And what every one

said to them, concerning the good fortune which perpetually attended that

ship, for two-and-twenty years together, so much renewed their

confidence, that they performed their voyage without farther fear. The

Santa Cruz continued in this manner, sailing over all the seas, and to

every port of Asia, till she came into the possession of the captain who

commanded the port of Diu; who perceiving her to be half-rotten, and

opened in divers parts, concluded she could serve no longer, unless she

were brought into harbour, and set upon the stocks. For which purpose she

was sent to Cochin, and hauled ashore on the same dock where she had been

built; but she was no sooner there, than she fell in pieces of herself;

nothing remaining of that great bulk, besides planks and beams of timber,

unprofitable for any thing but for the fire. The inhabitants of Cochin,

who knew the prediction of the saint to every circumstance, came out to

behold its accomplishment. An inconsiderable merchant, called George

Nugnez, who happened to be there present, began to think within himself,

that, there might be yet remaining in those planks somewhat of the

virtue, which the blessing of the saint had imprinted in them; and

thereupon took one of them, which he caused to be nailed to his own

frigate, out of the persuasion he had, that with this assistance he

should be secure from shipwreck. Thus being filled with a lively faith,

he boldly undertook such long and hazardous voyages, that ships of the

greatest burden were afraid to make; and without consideration of the

weather, adventured many times to cross the most tempestuous gulphs. When

he was told, that it was not the part of a prudent man to endanger

himself in that manner, he answered, "That the winds and seas were

well acquainted with his frigate, and had a reverence for the plank of

the Santa Cruz." In effect, his little vessel was ever fortunate enough

to escape the greatest perils; and what was most remarkable, was, that

having had the same destiny with the ship in her adventures and

deliverances, she ended like her, breaking in pieces of herself, on the

shore of Coulan, where she was brought to be refitted.

To return to the navigation of Father Xavier:--he arrived at Cochin,

January 24th, in the year 1552. The king of the Maldivias had been there

for some months: He was a prince of about twenty years of age, born in

the Mahometan religion, and bred up in the hatred of Christians. The

revolt of his subjects, who loved him not, or hated the government,

forced him, for the safeguard of his life, to abandon his kingdom, and to

seek sanctuary amongst the Portuguese, by whom he hoped to be restored.

The fathers of the Society received him into their house, and went about

to convert him, by letting him see the falsehood of his sect. The ill

posture of his affairs made him apt to receive the instructions which

were given him by Father Antonio Heredia, who endeavoured his conversion

with great zeal. But his fear of farther exasperating his rebellious

subjects, in case he changed his religion, caused him to defer that

change from time to time; and perhaps he had never forsaken the law of

Mahomet, if Father Francis had not arrived to complete that work which

Heredia had begun. The holy apostle preached the word with so much

efficacy to the king of the Maldivias, that at length he reduced him to

the obedience of Christ, notwithstanding all the motives of worldly

interest to the contrary. Having instructed him anew in the mysteries of

Christianity, he solemnly baptized him. In sequel of which, he excited

the Portuguese to replace him on the throne, and nominated some of the

fathers to accompany the naval army, which should be sent to the

Maldivias. His intention was, that they should labour in the conversion

of the whole kingdom, when once the king should be established. But

because it was of small importance to the crown of Portugal, that those

islands, which produce neither gold, nor spices, nor perfumes, should be

made tributary to it, the governors did nothing for that exiled prince;

who, despairing to recover his dominions, married a Portuguese, and lived

a private life till the day of his death; happy only in this, that the

loss of his crown was made up to him, by the gift of faith, and the grace

of baptism.

When the holy man was ready to depart, an opportunity was offered him of

writing into Europe, which he laid hold on, thereby to render an account

of his voyage to Japan, both to the king of Portugal, and to the general

of his order. Then embarking for Goa, he had a speedy voyage, and arrived

there in the beginning of February.

So soon as he was come on shore, he visited the sick in the

town-hospitals; and then went to the college of St Paul, which was the

house of the Society. After the ordinary embracements, which were more

tender than ever, he enquired if none were sick within the college? He

was answered, there was only one, who was lying at the point of death.

Immediately Xavier went, and read the gospel over him. At the sight of

the Father, the dying man recovered his spirits, and was restored to

health. The physicians had given him over, and all things had been

ordered for his burial; but he himself had never despaired of his

recovery: and the day when Xavier arrived, he said, with a dying voice,

"That if God would grant him the favour of beholding their good Father,

he should infallibly recover."

The relation which Xavier made to the Fathers of Goa, concerning the

church of Japan, was infinitely pleasing to them: and he himself was

filled with equal consolation, in learning from them the present

condition of Christianity in the Indies. The missioners, whom he had

dispersed before his departure, were almost all of them united at his

return. Some of them were come by his command, and others of their own

motion, concerning urgent business; as if the Holy Spirit had

re-assembled them expressly, that the presence of the man of God might

redouble in them their apostolic zeal, and religious fervour. God had

every where blest their labours. The town of Ormus, which fell to the lot

of Father Gaspar Barzaeus, had wholly changed its countenance; idolaters,

Saracens, and Jews, ran in multitudes to baptism: the temples of idols

were consecrated to Christ; the mosques and synagogues were dispeopled,

ill manners were reformed, and ill customs totally abolished.

Christianity flourished more than ever in the coast of Fishery, since the

death of Father Antonio Criminal, who had cultivated it with care, and in

that cultivation was massacred by the Badages. The blood of the martyr

seemed to have multiplied the Christians: they were reckoned to be more

than five hundred thousand, all zealous, and ready to lay down their

lives for their religion. The gospel had not made less progress at

Cochin, and at Coulan; at Bazain and at Meliapore, at the Moluccas, and

in the Isles del Moro. But it is almost incredible, with what profit the

gospel labourers preached at Goa. All the priests of idols have been

driven out of the Isle of Goa, by order from the governor, and at the

solicitation of one of the Fathers belonging to the college of St Paul.

It was also prohibited, under severe penalties, to perform any public

action of idolatry within the district of Goa; and those ordinances, by

little and little, reduced a multitude of Gentiles. As for the

Portuguese, their lives were very regular; amidst the liberty of doing

whatsoever pleased them, they refrained from all dishonest actions; and

concubines were now as scarce as they had been common. The soldiers lived

almost in the nature of men in orders; and even their piety edified the

people.

But nothing was more pleasing to Xavier, than the conversion of two

princes, who during his absence had been at Goa. The first was king of

Tanor, a kingdom situate along the coasts of Malabar, betwixt Cranganor

and Calecut. This prince, who was party-per-pale, Mahometan and Idolater,

but prudent, a great warrior, of a comely shape, and more polite than was

usual for a barbarian, had from his youth a tendency to Christianity,

without being well instructed in it. He was enamoured of it, after he had

been informed to the full concerning the mysteries of our faith, by a

religious of the order of St Francis, who frequented his palace. In the

mean time, the wars, which he had with other princes for ten years

together, hindered him from receiving baptism. At length he was

christened, but very secretly; so that, in appearance, he remained an

infidel, to keep the better correspondence with his people. Yet he was

not without some scruple concerning the manner of his life; and, in

order to satisfy his conscience on so nice a point, he desired the bishop

of Goa to send him an apostle; for by that name the Fathers of the

Society were called by the Indians, as well as by the Portuguese. Father

Gomez, who was sent to the king of Tanor, told him positively, that God

would be served in spirit and in truth; that dissembling in religion was

worse than, irreligion; and that Jesus would disown before his angels,

those who disowned him before me. The king, who preferred his salvation

before his crown, believed Gomez, and resolved to declare himself

solemnly a Christian, as soon as he had made a treaty with his enemies.

Having concluded a peace through the mediation of the Father, who had

advised him to it, he came to Goa, in despite of all his subjects, who,

not being able to gain upon him, either by their reasons, or their

desires, had seized upon his person, and shut him up in one of the

strongest citadels of the kingdom. He escaped out of his prison, swam a

river, and having found eight foists, or half galleys, belonging to Goa,

which were purposely sent to favour his passage, he had the good fortune

to arrive safely at the town. The bishop and the viceroy conducted him to

the cathedral, amidst the acclamations of the people; and at the foot of

the altar, he made a public profession of his faith; with such

expressions of true devotion as melted the assistants into tears.

The other prince, whose conversion gave so much joy to Father Xavier, was

the king of Trichenamalo, who is one of the sovereigns of Ceylon This

king, while he was yet an infant, was set upon the throne, and afterwards

dispossessed by an usurper, when he was but eight years old. The tyrant,

not content to have taken the crown from him, would also have murdered

him, but was prevented by a prince of the blood-royal, who carried him

out of his reach, being accompanied by forty lords of the loyal party,

and sought sanctuary for him on the coasts of Fishery. The Paravas

received him with all the charitable compassion which was due to his

illustrious birth, to the tenderness of his years, and to his

misfortunes; they also promised his attendants to serve him what was in

their power; but, at the same time, advised them, to procure him a

more durable and more glorious crown; and withal informed them of what

they had been taught, concerning the adoption of the sons of God, the

kingdom of heaven, and inheritance of the saints. Whether those

considerations prevailed upon the prince of the blood-royal, or that the

spirit of God wrought powerfully on his heart, lie consented to what the

Paravas desired, and put himself into the hands of Father Henriquez to be

instructed. The rest of the lords followed his example, and were all

baptised together with the king, who seemed at his baptism to have an

understanding much above his years. The rulers of the Christians on the

fishing coast having afterwards made up an army, supplied with what

ammunitions of war, and other provisions which the country could furnish,

passed over into the Isle of Ceylon, under the conduct of the prince and

the forty lords; but the usurper was so well established in his

possession, that the Paravas were forced to retire with speed into their

own country. As for the young king, he was brought to Goa; and the

Portuguese, who took the conduct of him into their hands, put him into

the college of St Paul, where he was virtuously educated by the Fathers

of the Society. Xavier praised Almighty God to see the great men of the

earth subjected to the empire of Jesus Christ, by the ministry of the

children of Ignatius; and rejoiced with his brethren so much the more,

because the bishop of Goa, Don Juan de Albuquerque, was so well satisfied

of their conduct.

This wise and holy prelate communicated to the Father a letter, which he

had written on that subject during his absence to the general of the

Society. The letter was in Portuguese, dated from Cochin, November 28, in

the year 1550, and is thus translated into our language: "The great

performances of your children and subjects, in all the dominions of the

East; the holiness of their lives, the purity of their doctrine, their

zeal in labouring the reformation of the Portuguese, by the ministry of

God's word, and the sacrament of penance; their unwearied travels through

all the kingdoms of India, for the conversion of idolaters and Moors;

their continual application to study the tongues of this new world, and

to teach the mysteries of faith, and principally at the Cape of

Comorin,--all this obliges me to write to your reverence, and to give

testimony of what I have beheld with my own eyes. Indeed the fathers of

your Society are admirable labourers in our Lord's vineyard; and are so

faithfully subservient to the bishops, that their endeavours for the good

of those souls with which I am intrusted, give me hope of remaining the

fewer years in purgatory. I dare not undertake the relation of all their

particular actions; and if I durst adventure it, want time for the

performance of it: I will only tell you, that they are here like torches

lighted up, to dissipate the thick darkness wherein these barbarous

people were benighted; and that already, by their means, many nations of

infidels believe one God in three persons: for what remains, I freely

grant them all they require of me for the good of souls. Every one of

them partakes with me in my power and authority, without appropriating

any of it to myself: and I look upon myself as one of the members of that

holy body, though my life arises not to their perfection. In one word,

I love them all in Jesus Christ, with a fervent and sincere charity."

The rest of the letter is nothing appertaining to our purpose, and

therefore is omitted.

The man of God received intelligence, at the same time, that the

ministers of Portugal at Goa had sent word to Lisbon of the great

progress which the Society had made; and that, in particular, the new

viceroy, Don Antonio de Norogna, had written, that the Indies were

infinitely satisfied with the Jesuits; that none could look on the good

effects of their labours without blessing the name of God for them; and

that their lives were correspondent to their calling. The saint also was

informed, that the king of Portugal had sent word of all these

proceedings to the Pope; especially the conversion of the king of Tanor,

and the martyrdom of Father Antonio Criminal: That he had communicated to

his Holiness his intentions of founding many colleges for the Society, to

the end the East might be filled with apostolical labourers; and that, in

the mean time, he had ordained, that all the seminaries established in

the Indies, for the education of youth, should be put into the hands of

the Society, in case it was not already done: Lastly, it was told to

Father Xavier, that the viceroy of the Indies, and the captains of the

fortresses, had orders from King John III. to defray the charges of the

missioners in all their voyages; and that this most religious prince had

discharged his conscience of the care of souls, by imposing it on the

Society; obliging the Fathers, in his stead, to provide for the

instruction of the infidels, according to the ancient agreement which had

been made with the Holy See, when the conquests of the East were granted

to the crown of Portugal.

Amidst so many occasions of joy and satisfaction, the ill conduct of

Antonio Gomez gave Xavier an exceeding cause of grief. Before his voyage

to Japan, he had constituted him rector of the college of St Paul,

according to the intention, or rather by the order, of Father Simon

Rodriguez, who had sent him to the Indies three years after his

noviciate; and who, in relation to these missions, had an absolute

authority, as being provincial of Portugal, on which the Indies have

their dependence. Gomez was master of many eminent qualities which

rarely meet in the same person: He was not only a great philosopher,

divine, and canonist, but also an admirable preacher, and as well

conversant as any man in the management of affairs; and, besides all

this, was kindled with a most fervent zeal for the conversion of souls;

always prompt to labour in the most painful employments, and always

indefatigable in labour: but wonderfully self-opinioned; never guided by

any judgment but his own, and acting rather by the vivacity of his own

impetuous fancy, than by the directions of the Holy Spirit, or the rules

of right reason. As he was of a confirmed age at his entrance into the

Society, so he had not soon enough endeavoured to get the mastery of

those headstrong passions which ran away with his understanding. And when

he had once taken upon him the charge of rector, he began to govern by

the dictates of his own capricious humour, even before the face of

Xavier, ere he departed from the Indies for Japan; and the Father, who

easily perceived that the government of Gomez was not in the least

conformable to the spirit of their Institute, would at that time have

withdrawn him from Goa, and sent him to Ormuz: but the viceroy, to whom

Gomez had been powerfully recommended by one of the chief ministers of

Portugal, would not suffer him to be transplanted, or that his authority

should be taken from him: so that all Xavier could do, was to temper and

draw off from his jurisdiction, by establishing Father Paul de Camerine

superior-general of all the missions of the Indies.

But when once the saint was departed from Goa, Gomez usurped the whole

government; alleging, for his own justification, that Father Rodriguez

had given him an absolute power; and that Camerine was a poor honest

creature, more fit to visit the prisons and hospitals of Goa, than to

manage the missions, and govern the colleges, of the Society. He began

with prescribing new rules to his inferiors; and declared to them, in

express terms, that they must return into their mothers' wombs, that they

might be born again into a spiritual life, and transformed into other

men. Not that they had any need of reformation, they who were themselves

the models of a perfect life; but the business was, that he had brought

with him out of Europe, I know not what contrivance of new living, framed

according to his own fanciful speculations. He undertook then to change

their domestic discipline, and to regulate the studies of the Jesuits by

the model of the university of Paris, where he had been a student in his

youth. There was nothing but change and innovation every day; and he

exercised his power with such haughtiness and magisterial hardness, that

it appeared more like the dictates of an absolute monarchy, than the

injunction of a religious superior: For, to make himself obeyed and

feared, he went so far as to tell them he had received an unlimited power

from Father Simon Rodriguez, in virtue of which he could imprison, or

remand into Portugal, any person who should presume to oppose his

government.

His conduct was not less irregular in respect of the young men who were

educated in the seminary, of whom the greatest part were Indians. Though

they were yet but novices in the faith, and scarcely to be accounted

Christians, he enjoined them the practices of the most perfect interior

life, which they could not possibly understand; and as they could not

acquit themselves of those exercises, which were too sublime for them, he

failed not to punish them severely. From thence arose murmurs and

combinations, and even despair began to seize on those young ill-treated

Indians; and from thence also it came to pass, that many of them, not

able to endure so violent a government, leapt over the walls by night,

and fled from out the college. Gomez, who could not bear the least

contradiction, upon this became more assuming and fantastical; so that

one day he turned out all the remaining scholars of the seminary, as if

they had been incapable of discipline, and, receiving into their places

seven and-twenty Portuguese, who desired to be of the Society, without

having any tincture of human learning, he changed the seminary into a

noviciate. As he had gained an absolute ascendant over the mind of George

Cabral, at that time viceroy of the Indies, no man durst oppose his mad

enterprizes, not so much as the Bishop Don Juan d'Albuquerque, who was

unwilling to displease the viceroy, and feared to increase the distemper

by endeavouring to cure it. Neither was the rector so confined to Goa,

that he made not frequent sallies into the country; whether his natural

activity would not suffer him to take repose, or that his zeal required a

larger sphere; or that, in fine, he looked upon himself as superior

general of the missions, and therefore thought it incumbent on him to

have an inspection into all affairs, and to do every thing himself.

The town of Cochin being willing to found a college for the Society, he

went thither to receive the offer; but he spoiled a good business by ill

management. The captain of the fortress immediately gave him a church,

called the Mother of God, against the will of the vicar of Cochin, and in

despite of a certain brotherhood to which that church belonged. The

donation being disputed in law, Gomez, who had it still about him to make

a false step, that is, having much _opiniatreté_, great credit, good

intentions, took upon him to stand the suit, and to get the church upon

any terms. This violent procedure exasperated the people, who had been

hitherto much edified by the charily of the Fathers; and the public

indignation went so high, that they wrote letters of complaint concerning

it to the King of Portugal and Father Ignatius.

This was the present face of things when Xavier returned from Japan; and

it was partly upon this occasion that the letters which he received at

Amanguchi so earnestly pressed his coming back. His first endeavours were

to repair the faults committed by the rector; and he began with the

business of Cochin: for, in his passage by it, at his return, knowing the

violence of Gomez, he assembled in the choir of the cathedral the

magistrate of the town, with all the fraternity of the mother of God,

and, in the presence of the vicar, falling on his knees before them, he

desired their pardon for what had passed, presented to them the keys of

the church, which was the cause of the dispute, and yielded it entirely

to them. But submission sometimes gains that, which haughty carriage goes

without: The fraternity restored the keys into the hands of Xavier,

and, of their own free motion, made an authentic deed of gift of their

church to the college of the Society. As for what relates to Goa, the

saint dismissed those Portuguese whom Gomez had received into the

Society; and, having gathered up as many as he could find of those young

Indians, who had either been expelled, or were gone out of the college

of their own accord, he re-established the seminary, whose dissolution

was so prejudicial to the Christianity of the Indies.

It was only remaining to chastise the criminal, who had made such evil

use of his authority. Xavier would make an example of him; and so much

the rather, because, having told him what punishment his faults had

merited, he found him standing on his terms, insolent, and with no

disposition to submit. He judged, upon the whole, that a man who was

neither humble nor obedient, after such scandalous misdemeanours, was

unworthy of the Society of Jesus; which notwithstanding, he was not

willing to pull off his habit at Goa, for fear his departure might make

too great a noise; but having made the viceroy sensible of the justice of

his proceeding, he sent him to the fortress of Diu, towards Cambaya, with

orders to the Fathers residing there to give him his dismission, and to

use all manner of persuasions with him that he would return into

Portugal, by the opportunity of the first ship which went away. All was

performed according to the intentions of the holy man. But Gomez

embarking on a vessel which was wrecked in the midst of the voyage, was

unfortunately drowned; giving us to understand, by so tragical an end,

that the talents of nature, and even the gifts of grace itself, serve

only to the destruction of a man in religious orders, who is not endued

with the spirit of humility and obedience.

THE LIFE OF ST FRANCIS XAVIER.