Chapter 6

_The situation of Japan, and the nature of the country. The estate of the government of Japan. The religion of the Japonese when the Father arrived in that country. The six jesuits who were sent to Siam in_ 1685, _in their relation of the religion of the Siamois, which much resembles this of Japan, guess, with more probability, that these opinions were the corruptions of the doctrine preached in the Indies by St Thomas. Paul de Sainte Foy goes to wait on the king of Saxuma. That which passed at the court of Saxuma. The saint applies himself to the study of the Japonian tongue. He baptizes the whole family of Paul de Sainte Foy. He goes to the court of Saxuma, and is well received. He begins to preach at Cangorima, and converts many. He visits the Bonzas, and endeavours to gain them. He proves the soul's immortality to the chief of the Bonzas. The Bonzas rise against him. The Bonzas succeed not in their undertaking. He leads a most austere life. He works divers miracles. He raises a maid from death. God avenges the saint. A new persecution raised against Xavier by the Bonzas. The king of Saxuma is turned against Xavier and the Christians. The saint fortifies the Christians before he leaves them. He causes his catechism to be printed before his departure. He departs from Cangoxima. He goes to the castle of Ekandono. He declares the gospel before Ekandono, and the fruits of his preaching. What he does for the preservation of the faith in the new Christians of the castle. Thoughts of a Christian of Ekandono. He leaves a disciple with the steward of Ekandono, and the use he makes of it. He leaves a little book with the wife of Ekandono, and for what it served. He arrives at Firando; and what reception he had there. He preaches at Firando with great success. He takes Amanguchi in his way to Meaco. He stays at Amanguchi; his actions there. What hindered the fruit of his preaching at Amanguchi. He appears before the king of Amanguchi, and expounds to him the doctrine of Christianity. He preaches before the king in Amanguchi without success. He pursues his voyage for Meaco. His sufferings in the voyage of Meaco. He follows a horseman with great difficulty. He instructs the people in passing through the towns. He arrives at Meaco, and labours there unprofitably. He departs from Meaco to return to Amanguchi. Being returned to Amanguchi, he gains an audience of the king. He obtains permission to preach. He is visited by great multitudes. The qualities which he thinks requisite in a missioner to Japan. He answers many men with one only word. He preaches in Amanguchi. He speaks the Chinese language without learning it. The fruit of his preaching. His joy in observing the fervour of the faithful. His occasions of sorrow amongst his spiritual joys. The faith is embraced, notwithstanding the prince's example; and by what means. Divers conversions. He declares against the Bonzas. The Bonzas oppose the Christian religion. He answers the arguments of the Bonzas. The Bonzas provoke the king against the Christians. The number of Christians is augmented together with the reputation of the saint. He sends a Japonian Christian to the kingdom of Bungo; and for what reason. He departs from Amanguchi, and goes for Bungo. He falls sick with overtravelling himself; and after a little rest, pursues his journey. He is received with honour by the Portuguese, and complimented from the king of Bungo. He is much esteemed by the king of Bungo. The letter of the king of Bungo to Father Xavier. In what equipage he goes to the court of Bungo. His entry into the palace of the king of Bungo. He receives the compliments of several persons in the court. He is introduced to an audience of the king of Bungo, and what passes in it. What passes betwixt the king of Bungo and Xavier. The honour of Xavier in the kingdom of Bungo, and the success of his labours there. He converts a famous Bonza. In what manner he prepares the Gentiles for baptism. What happens to the companions of Xavier at Amanguchi. The death of the king of Amanguchi, and the desolation of the town. The brother of the king of Bungo is chosen king of Amanguchi: the saint rejoices at it. He prepares to leave Japan, and takes leave of the king of Bungo. The advice which he gives to the king of Bungo. The Bonzas rise anew against Xavier. A new artifice of the Bonzas against the saint. The beginning of the conference betwixt Xavier and Fucarandono. The advantage of the dispute on the side of Xavier. The fury of the Bonzas forces the Portuguese to retire to their ship. The captain of the ship endeavours to persuade Xavier to return, but in vain. The captain takes up a resolution to stay with Xavier. A new enterprize of the Bonzas against him. He returns to the palace, to renew the conference with Fucarandono. The dispute renewed. The answer of Xavier to the first question of Fucarandono. The second question of Fucarandono, to which the Father answers with the same success as to the former. The sequel of the dispute betwixt Xavier and Fucarandono. The honour which the king of Bungo does to Xavier. The Bonzas present a writing to the king, but without effect. They wrangle about the signification of words. They dispute in the nature of school-divines. He answers the objections of the Bonzas, and their replies. The fruit of his disputation with the Bonzas. He leaves Japan, and returns to the Indies. God reveals to him the siege of Malacca. What happens to him in his return from Japan to the Indies. How Xavier behaves himself during the tempest. What happens to the chalop belonging to the ship. He expects the return of the chalop, or cockboat, notwithstanding all appearances to the contrary. He renews his prayers for the return of the chalop. He prays once more for the return of the chalop. The chalop appears, and comes up with the ship. He arrives at the isle of Sancian; and goes off after a little time. His prediction to the pilot. A marvellous effect of the saint's prophecy. He forms the design of carrying the faith to China. He takes his measures with Pereyra, for the voyage of China. He dissipates a tempest; his prophecy concerning the ship of James Pereyra. His reception at Malacca. The history of the ship called Santa Cruz. He arrives at Cochin; and finishes the conversion of the king of the Maldivias. He writes into Europe, and comes to Goa. He cures a dying man immediately upon his arrival. He hears joyful news of the progress of Christianity in the Indies. The conversion of the king of Tanor. The conversion of the king of Trichenamalo. The letter from the bishop of the Indies to Father Ignatius. He hears other comfortable news. He is afflicted with the misdemeanors of Father Antonio Gomez. How Gomez attacks the authority of Paul de Camerine. The extravagances of Gomez in matters of religion. The violence and injustice of Gomez. Xavier repairs the faults committed by Gomez. He expels Gomez from the Society._

I undertake not to make an exact description of Japan, after those which have been made of it by geographers and travellers: by an ordinary view of the charts, and common reading of the relations of the Indies, it is easy to understand, that Japan is situate at the extremity of Asia, over against China; that it is a concourse of islands which compose as it were one body, and that the chiefest of them gives the name to all the rest; that this world of islands, as it is called by a great geographer, is filled with mountains, some of which are inaccessible, and almost above the clouds; that the colds there are excessive, and that the soil, which is fruitful in mines of gold and silver, is not productive of much grain of any sort necessary to life, for want of cultivation. Without dwelling longer either on the situation or nature of the country, or so much as on the customs and manners of the inhabitants, of which I have already said somewhat, and shall speak yet farther, as my subject requires it, I shall here only touch a little on the government and religion, which of necessity are to be known at the beginning, for the understanding of the history which I write.

Japan was anciently one monarchy. The emperor, whom all those isles obeyed, was called the Dairy; and was descended from the Camis, who, according to the popular opinion, came in a direct line from the Sun. The first office of the empire was that of the Cubo, that is to say, captain-general of the army. For the raising of this dignity, which in itself was so conspicuous, in process of time, the name of Sama was added to that of Cubo; for Sama in their language signifies Lord. Thus the general of Japan came to be called Cubo Sama.

Above three hundred years ago, the Cubo Sama then being, beholding the sceptre of Japan in the hands of a Dairy, who was cowardly and effeminate, revolted from him, and got possession of the regal dignity. His design was to have reduced the whole estate under his own dominion; but he was only able to make himself master of Meaco, where the emperor kept his court, and of the provinces depending on it. The governors of other provinces maintained themselves in their respective jurisdictions by force of arms, and shook of the yoke as well as he; insomuch, that the monarchy came to be suddenly divided into sixty-six cantons, which all assumed the names of kingdoms.

Since these revolutions, the king of Meaco took the title of Cubo Sama, and he who had been deprived of it still retained the name of Dairy; and, excepting only the power, there was still left him all the privilege of royalty, in consideration of the blood of the Camis. His descendants have had always the same title, and enjoyed the same advantages. This, in general, was the face of the government, in the time of St Francis Xavier. For some years afterwards, Nabunanga, one of the neighbour kings to him of Meaco, defeated the Cubo Sama in a pitched battle, and followed his blow with so much success, that, having destroyed all those petty princes, he re-united the whole empire of Japan under his sole obedience.

As to what concerns religion, all the Japonians, excepting some few who make profession of atheism, and believe the soul mortal, are idolaters, and hold the transmigration of souls, after the doctrine of Pythagoras. Some of them pay divine worship to the sun and moon; others to the Camis, those ancient kings of whom we have made mention; and to the Potoques, the gods of China. There are divers of them who adore some kinds of beasts, and many who adore the devil under dreadful figures. Besides these, they have a certain mysterious deity, whom they call Amida; and say, this god has built a paradise of such distance from the earth, that the souls cannot reach it under a voyage of three years. But the god Xaca is he of whom they report the greatest wonders, who seems to be a counterfeit of the true Messiah, set up by the devil himself, or by his ministers. For if one would give credit to them, Xaca being born of a queen, who never had the carnal knowledge of man, retired into the deserts of Siam, and there underwent severe penances, to expiate the sins of men: that coming out of his wilderness, he assembled some disciples, and preached an heavenly doctrine in divers countries.

It is incredible how many temples have been built to the honour of Amida and Xaca; all the cities are full of them, and their magnificence is equal to their number. Nor is it easy to imagine how far their superstition carries the worshippers of these two deities. They throw themselves headlong down from rocks, or bury themselves alive in caves; and it is ordinary to see barques, full of men and women, with stones hanging at their necks, and singing the praises of their gods, after which they cast themselves into the sea.

For what remains, the spirit of lies has established in Japan a kind of hierarchy, not unlike that of the Catholic church. For these people have a chief of their religion, and a kind of sovereign priest, whom they call Saco. He keeps his court in the capital city of the empire; and it is he who approves the sects, who institutes the ceremonies, who consecrates, if I may be allowed to say so, the Tundi, who resemble our bishops, and whose principal function is to ordain the priests of idols, by conferring on them the power of offering sacrifice. These priests, who are called Bonzas, part of them living in desarts, the rest in towns, all affect a rigid austerity of manners, and are amongst the Japonese what the Brachmans are amongst the Indians, unless that they are yet more impious, and greater hypocrites.

To resume our history: immediately after the arrival of Xavier and his companions, Paul de Sainte Foy, whom formerly we called Anger, went to pay his duty to the king of Saxuma; on which Cangoxima is depending, and whose palace is about the distance of six leagues from it. That prince, who had heretofore shewn great favour to him, received him with much humanity, and with so much the greater joy, because he had believed him dead. This kind reception gave Paul de Sainte Foy the confidence to petition the king for the pardon of that action, which had occasioned his departure, and it was not difficult for him to obtain it.

The king, naturally curious, as the Japonians generally are, enquired much of him concerning the Indies; as, what was the nature of the country, and the humour of the people, and whether the Portuguese were as brave and as powerful as they were represented by common fame. When Paul had satisfied him on these and the like particulars, the discourse fell on the different religions in the Indies, and finally on Christianity, which was introduced by the Portuguese in India.

Paul unfolded at large the mysteries of our faith; and seeing with what pleasure he was heard, produced a tablet of the Virgin, holding the little Jesus in her arms. The tablet was very curious, and Xavier had given it to this Japonese, that he might shew it as occasion offered. The sight alone of this excellent painting wrought so much upon the king, that, being touched with thoughts of piety and reverence, he fell on his knees, with all his courtiers, to honour the persons therein represented, which seemed to him to have an air that was more than human.

He commanded it should be carried to the queen, his mother. She was also charmed with it, and prostrated herself by the same instinct, with all the ladies of her train, to salute the Mother and the Son. But as the Japonian women are yet more inquisitive than the men, she asked a thousand questions concerning the Blessed Virgin and our Saviour, which gave Paul the desired opportunity of relating all the life of Jesus Christ; and this relation so much pleased the queen, that some few days after, when he was upon his return to Cangoxima, she sent one of her officers to have a copy of the tablet which she had seen; but a painter was not to be found to satisfy her curiosity. She required, that at least she might have an abridgment in writing of the chief points of Christianity, and was satisfied therein by Paul.

The Father, overjoyed at these good inclinations of the court, thought earnestly of making himself capable to preach in the language of the country. There is but one language spoken through all Japan; but that so ample, and so full of variety, that, in effect, it may be said to contain many tongues. They make use of certain words and phrases, in familiar discourse; and of others in studied compositions. The men of quality have a language quite differing from the vulgar. Merchants and soldiers have a speech proper to their several professions, and the women speak a dialect distinct from any of the rest. When they treat on a sublime subject, (for example, of religion, or affairs of state,) they serve themselves of particular terms; and nothing appears more incongruous amongst them, than to confound these different manners of expression.

The holy man had already some light notions of all these languages, by the communication he had with the three Japonian Christians; but he knew not enough to express him with ease and readiness, as himself acknowledges in his epistles, where he says, "that he and his companions, at their first arrival, stood like statues, mute and motionless." He therefore applied himself, with all diligence, to the study of the tongue, which he relates in these following words: "We are returned to our infancy," says he, "and all our business at present is to learn the first elements of the Japonian grammar. God give us the grace to imitate the simplicity and innocence of children, as well as to practise the exercises of children."

We ought not to be astonished in this passage last quoted, that a man to whom God had many times communicated the gift of tongues, should not speak that of Japan, and that he should be put to the pains of studying it. Those favours were transient, and Xavier never expected them; insomuch, that being to make abode in a country, he studied the language of it as if he could not have arrived to the knowledge of it but by his own industry. But the Holy Spirit assisted him after an extraordinary manner, on those occasions, as we have formerly observed. And we may say, that the easiness wherewith he learnt so many tongues, was almost equivalent to the lasting gift of them.

While Xavier and his companions were labouring to acquire that knowledge which was necessary for their preaching the word of Jesus Christ to the people of Cangoxima, Paul de Sainte Foy, with whom they lodged, himself instructed his own family. God gave that blessing to his zeal, that, besides his mother, his wife and daughter, many of his relations were converted and baptized by Xavier. Within the compass of forty days, the saint understood enough of the language to undertake the translation of the apostles' creed, and the exposition of it, which he had composed in India. As fast as he translated, he got every parcel of it by heart; and with that help, was of opinion, that he might begin to declare the gospel. But seeing that in Japan all the measures of the laws and customs are to be taken, and observed with great exactness, and nothing to be attempted in public without permission from the government, he would first visit the king of Saxuma, and chose the time on the day of St Michael the archangel He had put the whole empire under the protection of that glorious general of the celestial host, who chased the rebellious angels out of heaven, and recommended in his daily prayers to him, that he would exterminate those devils from Japan, who had usurped the dominion of it for so many ages.

The apostle of the Indies was not unknown at the court of Saxuma. Paul de Sainte Foy had spoken of him there, in such a manner, as infused the desire of seeing him into all hearts, and caused him to be looked on with admiration when he first appeared. The king and queen treated him with honour, testified great affection to him, and discoursed with him the better part of the night. They could not but be astonished, that he and his companions were come from another world, and had passed through so many stormy seas, not out of an avaricious design of enriching themselves with the gold of Japan, but only to teach the Japonese the true way of eternal life. From the very first meeting, the king cautioned Xavier to keep safely all the books and writings which contained the Christian doctrine; "for," said he, "if your faith be true, the demons will be sure to fly furiously upon you, and all manner of mischief is to be expected from their malice." Afterwards he granted permission to the saint to preach the Christian law within the whole extent of his dominions; and farther, caused his letters patent to be expedited, by virtue of which, all his subjects had free liberty of being made Christians, if they so desired.

Xavier took advantage of this happy conjuncture, and deferred no longer his preaching in Cangoxima. He began by explaining the first articles of the creed. That of the existence of one God, all powerful, the Creator of heaven and earth, was a strange surprise to his auditors, who knew nothing of a first Being, on whom the universe depended, as on its cause and principle. The other articles, which respect the Trinity and Incarnation, appeared to them yet more incredible; insomuch, that some of them held the preacher for a madman, and laughed him to scorn. Notwithstanding which, the wiser sort could not let it sink into their belief, that a stranger, who had no interest to deceive them, should undergo so many hardships and dangers, and come so far, on set purpose to cheat them with a fable. In these considerations, they were desirous of clearing those doubts, which possessed them, in relation to those mysteries which they had heard. Xavier answered them so distinctly, and withal so reasonably, with the assistance of Paul de Sainte Foy, who served him for interpreter in case of need, that the greatest part, satisfied with his solutions, came over to the faith.

The first who desired baptism, and received it, was a man of mean condition, destitute of the goods of fortune; as if God willed, that the church of Japan should have the same foundations of meanness and poverty with the universal church: The name of Bernard was given him, and, by his virtue, he became in process of time illustrious.

In the mean time, Xavier visited the Bonzas, and endeavoured to gain their good will; being persuaded that Christianity would make but little progress amongst the people, if they opposed the preaching of the gospel: And, on the other side, judging that all the world would embrace the law of the true God, in case they should not openly resist it. His good behaviour and frankness immediately gained him the favour of their chief: he was a man of four-score years of age, and, for a Bonza, a good honest man; in that estimation of wisdom, that the king of Saxuma entrusted him with his most important affairs; and so well versed in his religion, that he was sirnamed Ningit, which is to say, the Heart of Truth. But this name was not altogether proper to him; and Xavier presently perceived, that the Veillard knew not what to believe concerning the immortality of the soul; saying sometimes, "That our souls were nothing different from those of beasts;" at other times, "That they came from heaven, and that they had in them somewhat of divine."

These uncertainties of a mind floating betwixt truth and falsehood, gave Xavier the occasion of proving the immortality of the soul, in the conversations they had together; and he reasoned strongly thereupon, according to natural principles alone. Yet his arguments had no other effect, than the praises which were given them. Ningit commended the knowledge of the European Bonza, (so they called the Father,) and was satisfied that no man had a deeper insight into nature. But he still remained doubtful on the business of religion, either out of shame to change his opinion at that age, or perhaps because those who have doubted all their life, are more hard to be convinced, than those who have never believed at all.

The esteem which Ningit had for Xavier, caused him to be had in great repute with the rest of the Bonzas. They heard him with applause, when he spoke of the divine law; and confessed openly, that a man who was come from the other end of the 'world, through the midst of so many dangers, to preach a new religion, could only be inspired by the spirit of truth, and could propose nothing but what was worthy of belief.

The testimony of the Bonzas authorised the preaching of the gospel; but their scandalous way of living, hindered them from following our holy law. Notwithstanding, before the conclusion of the year, two of them of less corrupt manners than the rest, or more faithful to the grace of Jesus Christ, embraced Christianity; and their example wrought so far upon the inhabitants of Cangoxima, that many of them desired to be baptized.

These first fruits of preaching promised greater, and the faith flourished daily more and more in Cangoxima, when a persecution, raised on a sudden, ruined these fair expectations, and stopt the progress of the gospel The Bonzas, surprised to see the people ready to forsake the religion of the country, opened their eyes to their own interest, and manifestly saw, that if this new religion were once received, as they only lived on the alms and offerings which were made to their deities, they should be wholly deprived of their subsistence. They judged, in consequence, that this evil was to be remedied, before it grew incurable; and nothing was to be spared for the rooting out these Portuguese preachers. It was then manifest, that those religious idolaters, who at first had been so favourable to Xavier, now made open war against him. They decried him in all places, and publicly treated him as an impostor. Even so far they proceeded, that one day as he was preaching, in one of the public places of the city, a Bonza interrupted him in the midst of his discourse, and warned the people not to trust him; saying, "That it was a devil, who spoke to them in the likeness of a man."

This outrageousness of the Bonzas failed of the effect which they desired; the Japonians, who are naturally men of wit, and plain dealers, came easily to understand the motives of their priests, to change their manner of behaviour, and finding interest in all they said or did, grew more and more attentive to the doctrine of the Father.

Some of them upbraided the Bonzas, that their proper concernments had kindled their zeal to such an height: that religion was not to be defended by calumnies and affronts, but by solid arguments: that if the doctrine of the European was false, why did they not demonstrate clearly the falsehood of it: that, for the rest, it was of little consequence whether this new preacher was a demon or a man; and that truth was to be received, whosoever brought it: that, after all, he lived with great austerity, and was more to be credited than any of them.

In effect, Xavier, for the edification of the people, who commonly judge by appearances of things, abstained entirely both from flesh and fish. Some bitter roots, and pulse boiled in water, were all his nourishment, in the midst of his continual labours. So that he practised, rigorously and literally, that abstinence of which the Bonzas make profession, or rather that which they pretend to practise. And he accustomed himself to this immediately, upon what Paul de Sainte Foy had told him, that it would look ill if a religious Christian should live with less austerity than the priests of idols should in their course of life.

The wonders which God wrought, by the ministration of his servant, gave farther confirmation to the Christian law. The saint walking out one day upon the sea-shore, met certain fishers, who were spreading their empty nets, and complained of their bad fortune. He had pity on them, and, after making some short prayers, he advised them to fish once more. They did so on his word, and took so many fish, and of such several sorts, that they could hardly draw their nets. They continued their fishing for some days after with the same success; and what appears more wonderful, the sea of Cangoxima, which was scarce of fish, from that time forward had great plenty.

A woman, who had heard reports of the cures which the apostle had made in the Indies, brought him her little child, who was swelled over all the body, even to deformity. Xavier took the infant in his arms, looked on him with eyes of pity, and pronounced thrice over him these words, "God bless thee;" after which, he gave the child back to his mother, so well and beautiful, that she was transported with joy and admiration.

This miracle made a noise about the town; and gave occasion to a leper to hope a cure for his disease, which he had sought in vain for many years. Not daring to appear in public, because his uncleanness had excluded him from the society of men, and made him loathsome to all companies; he sent for Xavier, who at that time happened to be engaged in business, and could not come; but deputed one of his companions to visit him; giving orders to ask him thrice, if he was content to believe in Christ, in case he should be healed of his leprosy; and thrice to make the sign of the cross over him, if he promised constantly to embrace the faith. All things passed according to the commission of the Father: the leper obliged himself to become a Christian, upon the recovery of his health; and the sign of the cross was no sooner made over him, but his whole body became as clean as if he had never been infected with leprosy. The suddenness of the cure wrought in him to believe in Christ without farther difficulty, and his lively faith brought him hastily to baptism.

But the most celebrated miracle which Xavier wrought in Cangoxima, was the resurrection of a young maid of quality. She died in the flower of her youth, and her father, who loved her tenderly, was ready to go distracted with his loss. Being an idolater, he had no source of comfort remaining for his affliction; and his friends, who came to condole with him, instead of easing, did but aggravate his grief. Two new Christians, who came to see him before the burial of his daughter, advised him to seek his remedy from the holy man, who wrought such wonders, and beg her life of him, with strong assurance of success.

The heathen, persuaded by these new believers, that nothing was impossible to this European Bonza, and beginning to hope against all human appearances, after the custom of the distressed, who easily believe what they infinitely desire, goes to find Father Xavier, throws himself at his feet, and, with tears in his eyes, beseeches him to raise up from death his only daughter; adding, that the favour would be to give a resurrection to himself. Xavier moved at the faith and affliction of the father, withdraws, with Fernandez, his companion, to recommend his desire to Almighty God; and having ended his prayer, returns a little time after: "Go," says he to the sorrowful father, "your daughter is alive."

The idolater, who expected that the saint would have accompanied him to his house, and there called upon the name of his God, over the body of his daughter, thought himself ill used and cheated, and Trent away dissatisfied. But before he had walked many steps homeward, he saw one of his servants, who, transported with joy, cried out aloud to him, at a distance, that his daughter lived. Soon after this, his daughter came herself to meet him, and related to her father, that her soul was no sooner departed from her body, but it was seized by two ugly fiends, who would have thrown her headlong into a lake of fire; but that two unknown persons, whose countenances were venerably modest, snatched her out of the gripe of her two executioners, and restored her to life, but in what manner she could not tell.

The Japonian suddenly apprehended who were the two persons concerned in her relation, and brought her straight to Xavier, to acknowledge the miraculous favour she had received. She no sooner cast her eyes on him, and on Fernandez, than she cried out, "Behold my two redeemers!" and at the same time both she and her father desired baptism. Nothing of this nature had ever been seen in that country: no history ever made mention, that the gods of Japan had the power of reviving the dead. So that this resurrection gave the people a high conception of Christianity, and made famous the name of Father Xavier.

But nothing will make more evident how much a favourite he was of heaven, and how prevalent with that God, whom he declared, than that exemplary judgment with which Divine Justice punished the bold impiety of a man, who, either carried on by his own madness, or exasperated by that of the Bonzas, one day railed at him, with foul injurious language. The saint suffered it with his accustomed mildness; and only said these words to him, with somewhat a melancholy countenance, "God preserve your mouth." Immediately the miscreant felt his tongue eaten with a cancer, and there issued out of his mouth a purulent matter, mixed with worms, and a stench that was not to be endured. This vengeance, so visible, and so sudden, ought to have struck the Bonzas with terror; but their great numbers assured them in some measure; and all of them acting in a body against the saint, each of them had the less fear for his own particular. What raised their indignation to the height, was, that a lady of great birth and riches, wife to one of the most considerable lords of all the court, and very liberal to the pagods, was solemnly baptized with all the family.

Seeing they prevailed nothing by the ways they had attempted, and that persons of quality were not less enamoured of the Christian doctrine than the vulgar; and, on the other side, not daring to use violence, in respect of the king's edicts, which permitted the profession of Christianity, they contrived a new artifice, which was to address a complaint to the king, of the king himself, on the part of their country deities. The most considerable of the Bonzas having been elected, in a general assembly for this embassy, went to the prince, and told him, with an air rather threatening than submissive, that they came, in the name of Xaca and Amida, and the other deities of Japan, to demand of him, into what country he would banish them; that the gods were looking out for new habitations, and other temples, since he drove them shamefully out of his dominions, or rather out of theirs, to receive in their stead a stranger God, who usurps to himself divine honours, and will neither admit of a superior nor an equal. They added haughtily, that it is true he was a king; but what a kind of king was a profane man? Was it for him to be the arbiter of religion, and to judge the gods? What probability was there too, that all the religions of Japan should err, and the most prudent of the nation be deceived after the run of so many ages? What would posterity say, when they should hear, that the king of Saxuma, who held his crown from Amida and Xaca, overthrew their altars, and deprived them of the honours which they had so long enjoyed? But what would not the neighbouring provinces attempt, to revenge the injury done to their divinities? that all things seemed lawful to be done on such occasions; and the least he had to fear was a civil war, and that, so much the more bloody, because it was founded on religion.

The conjuncture in which the Bonzas found the king, was favourable to them. It was newly told him, that the ships of Portugal, which usually landed at Cangoxima, had now bent their course to Firando, and he was extremely troubled at it; not only because his estates should receive no more advantage by their trade, but also because the king of Firando, his enemy, would be the only gainer by his loss. As the good-will which he shewed in the beginning to Father Xavier had scarce any other principle but interest, he grew cold to him immediately after this ill news; and this coldness made him incline to hearken to the Bonzas. He granted all they demanded of him, and forbade his subjects, on pain of death, to become Christians, or to forsake the old religion of their country.

Whatsoever good inclinations there were in the people to receive the gospel, these new edicts hindered those of Cangoxima from any farther commerce with the three religious Christians; so easily the favour or displeasure of the prince can turn the people.

They, notwithstanding, whose heart the Almighty had already touched, and who were baptized, far from being wanting to the grace of their vocation, were more increased in faith, not exceeding the number of an hundred; they found themselves infinitely acknowledging to the Divine Mercy, which had elected them to compose this little flock. Persecution itself augmented their fervour; and all of them declared to Father Xavier, that they were ready to suffer banishment or death, for the honour of our Saviour.

Though the Father was nothing doubtful of their constancy, yet he would fortify them by good discourses, before he left a town and kingdom where there was no farther hope of extending the Christian faith. For which reason he daily assembled them; where, having read some passages of scripture, translated into their own language, and suitable to the present condition of that infant church, he explained to them some one of the mysteries of our Saviour's life; and his auditors were so filled with the interior unctions of the Holy Spirit, that they interrupted his speech at every moment with their sighs and tears,

He had caused divers copies of his catechism to be taken for the use of the faithful Having augmented it by a more ample exposition of the creed, and added sundry spiritual instructions, with the life of our Saviour, which he entirely translated, he caused it to be printed in Japonese characters, that it might be spread through all the nation. At this time the two converted Bonzas, and two other baptized Japonians, undertook a voyage to the Indies, to behold with their own eyes, what the Father had told them, concerning the splendour of Christianity at Goa; I mean the multitude of Christians, the magnificence of the churches, and the beauty of the ecclesiastic ceremonies.

At length he departed from Cangoxima, at the beginning of September, in the year 1550, with Cozmo de Torrez, and John Fernandez, carrying on his back, according to his custom, all the necessary utensils for the sacrifice of the mass. Before his departure, he recommended the faithful to Paul de Sainte Foy. It is wonderful, that these new Christians, bereft of their pastors, should maintain themselves in the midst of Paganism, and amongst the persecuting Bonzas, and not one single man of them should be perverted from the faith. It happened, that even their exemplary lives so edified their countrymen, that they gained over many of the idolaters; insomuch, that in the process of some few years, the number of Christians was encreased to five hundred persons; and the king of Saxuma wrote to the viceroy of the Indies, to have some of the fathers of the Society, who should publish through all his territories a law so holy and so pure. The news which came, that the Portuguese vessels, which came lately to Japan, had taken their way to Firando, caused Xavier to go thither; and the ill intelligence betwixt the two princes, gave him hopes that the king of Firando would give him and his two companions a good reception.

They happened upon a fortress on their way, belonging to a prince called Ekandono, who was vassal to the king of Saxuma. It was situate on the height of a rock, and defended by ten great bastions. A solid wall encompassed it, with a wide and deep ditch cut through the middle of the rock. Nothing but fearful precipices on every side; and the fortress approachable by one only way, where a guard was placed both day and night. The inside of it was as pleasing as the outside was full of horror. A stately palace composed the body of the place, and in that palace were porticoes, galleries, halls, and chambers, of an admirable beauty; all was cut in the living stone, and wrought so curiously, that the works seemed to be cast within a mould, and not cut by the chizzel.

Some people of the castle, who were returning from Cangoxima, and who had there seen Xavier, invited him, by the way, to come and visit their lord; not doubting but Ekandono would be glad to see so famous a person.

Xavier, who sought all occasions of publishing the gospel, lost not that opportunity. The good reception which was made him, gave him the means of teaching immediately the true religion, and the ways of eternal life. The attendants of the prince, and soldiers of the garrison, who were present, were so moved, both by the sanctity which shone in the apostle's countenance, and by the truth which beamed out in all his words, that, after the clearing of their doubts, seventeen of them at once demanded baptism; and the Father christened them in presence of the Tono, (so the Japonese call the lord or prince of any particular place) The rest of them were possessed with the same desire, and had received the same favour, if Ekandono had not opposed it by reason of state, and contrary to his own inclinations, for fear of some ill consequences from the king of Saxuma; for in his heart he acknowledged Jesus Christ, and permitted Xavier privately to baptize his wife and his eldest son. For the rest, he promised to receive baptism, and to declare himself a Christian, when his sovereign should be favourable to the law of God.

The steward of Ekandono's household was one who embraced the faith. He was a man stepped into years, and of great prudence. Xavier committed the new Christians to his care, and put into his hands the form of baptism in writing, the exposition of the creed, the epitome of our Saviour's life, the seven penitential psalms, the litanies of the saints, and a table of saints' days as they are celebrated in the church. He himself set apart a place in the palace proper for the assemblies of the faithful; and appointed the steward to call together as many of the Pagans as he could, to read both to the one and the other sort some part of the Christian doctrine every Sunday, to cause the penitential psalms to be sung on every Friday, and the litanies every day The steward punctually performed his orders; and those seeds of piety grew up so fast, that some few years after, Louis Almeyda found above an hundred Christians in the fortress of Ekandono. all of an orderly and innocent conversation; modest in their behaviour, assiduous in prayer, charitable to each other, severe to themselves, and enemies to their bodies; insomuch that the place had more resemblance to a religious house, than to a garrison. The Tono, though still an idolater, was present at the assemblies of the Christians, and permitted two little children of his to be baptized.

One of these new converts composed elegantly, in his tongue, the history of the redemption of mankind, from the fall of Adam to the coming down of the Holy Ghost The same man being once interrogated, what answer he would return the king, in case he should command him to renounce his faith? "I would boldly answer him," said he, "in this manner: 'Sir, you are desirous, I am certain, that, being born your subject, I should be faithful to you; you would have me ready to hazard my life in your interests, and to die for your service; yet, farther, you would have me moderate with my equals, gentle to my inferiors, obedient to my superiors, equitable towards all; and, for these reasons, command me still to be a Christian, for a Christian is obliged to be all this. But if you forbid me the profession of Christianity, I shall become, at the same time, violent, hard-hearted, insolent, rebellious, unjust, wicked; and I camiot answer for myself, that I shall be other."

As to what remains, Xavier, when he took leave of the old steward, whom he constituted superior of the rest, left him a discipline, which himself had used formerly. The old man kept it religiously as a relique, and would not that the Christians in the assemblies, where they chastised themselves, should make a common use of it. At the most, he suffered not any of them to give themselves above two or three strokes with it, so fearful he was of wearing it out; and he told them, that they ought to make use of it the less in chastising their flesh, that it might remain for the preservation of their health. And indeed it was that instrument which God commonly employed for the cures of sick persons in the castle. The wife of Ekandono being in the convulsions of death, was instantly restored to health, after they had made the sign of the cross over her, with the discipline of the saint.

Xavier, at his departure, made a present to the same lady of a little book, wherein the litanies of the saints, and some catholic prayers, were written with his own hand. This also in following times was a fountain of miraculous cures, not only to the Christians, but also the idolaters; and the Tono himself, in the height of a mortal sickness, recovered his health on the instant that the book was applied to him by his wife. So that the people of the fortress said, that their prince was raised to life, and that it could not be performed by human means.

The saint and his companions being gone from thence, pursued their voyage, sometimes by sea, and sometimes travelled by land. After many labours cheerfully undergone by them, and many dangers which they passed, they arrived at the port of Firando, which was the end of their undertaking. The Portuguese did all they were able for the honourable reception of Father Xavier. All the artillery was discharged at his arrival; all the ensigns and streamers were djsplayed, with sound of trumpets; and, in fine, all the ships gave shouts of joy when they beheld the man of God. He was conducted, in spite of his repugnance, with the same pomp to the royal palace; and that magnificence was of no small importance, to make him considered in a heathen court, who without it might have been despised, since nothing was to be seen in him but simplicity and poverty. The king of Firando, whom the Portuguese gave to understand, how much the man whom they presented to him was valued by their master, and what credit he had with him, received him with so much the greater favour, because he knew the king of Carigoxima had forced him to go out of his estates: for, to oblige the crown of Portugal, and do a despite to that of Cangoxima, he presently empowered the three religious Christians to publish the law of Jesus Christ through all the extent of his dominions.

Immediately they fell on preaching in the town, and all the people ran to hear the European Bonzas. The first sermons of Xavier made a great impression on their souls; and in less than twenty days, he baptized more infidels at Firando, than he had done in a whole year at Cangoxima. The facility which he found of reducing those people under the obedience of the faith, made him resolve to leave with them Cosmo de Torrez, to put the finishing hand to their conversion, and in the mean time to go himself to Meaco, which he had designed from the beginning; that town being the capital of the empire, from whence the knowledge of Christ Jesus might easily be spread through all Japan.

Departing with Fernandez, and the two Japonian Christians, Matthew and Bernard, for this great voyage at the end of October, in the year 1550, they arrived at Facata by sea, which is twenty leagues distant from Firando; and from thence embarked for Amanguchi, which is an hundred leagues from it. Amanguchi is the capital of the kingdom of Naugato, and one of the richest towns of all Japan, not only by the traffic of strangers, who come thither from all parts, but also by reason of silver mines, which are there in great abundance, and by the fertility of the soil; but as vices are the inseparable companions of wealth, it was a place totally corrupted, and full of the most monstrous debaucheries.

Xavier took that place only as his passage to Meaco; but the strange corruption of manners gave him so much horror, and withal so great compassion, that he could not resolve to pass farther without publishing Christ Jesus to those blind and execrable men, nor without making known to them the purity of the Christian law. The zeal which transported him, when he heard the abominable crimes of the town, suffered him not to ask permission from the king, as it had been his custom in other places. He appeared in public on the sudden, burning with an inward fire, which mounted up into his face, and boldly declared to the people the eternal truths of faith. His companion Fernandez did the same in another part of the town. People heard them out of curiosity; and many after having inquired who they were, what dangers they had run, and for what end, admired their courage, and their procedure, void of interest, according to the humour of the Japonians, whose inclinations are naturally noble, and full of esteem for actions of generosity. From public places they were invited into houses, and there desired to expound their doctrine more at large, and at greater leisure. "For if your law appear more reasonable to us than our own," said the principal of the town, "we engage ourselves to follow it."

But when once a man becomes a slave to shameful passions, it is difficult to follow what he thinks the best, and even to judge reasonably what is the best. Not a man amongst them kept his word. Having compared together the two laws, almost all of them agreed, that the Christian doctrine was most conformable to good sense, if things were only to be taken in the speculation; but when they came to consider them in the practice, and saw how much the Christian law discouraged vengeance, and forbade polygamy, with all carnal pleasures, that which had appeared just and reasonable to them, now seemed improbable, and the perversity of their wills hoodwinked the light of their understanding; so that, far from believing in Jesus Christ, they said, "That Xavier and his companions were plain mountebanks, and the religion which they preached a mere fable." These reports being spread abroad, exasperated the spirits of men against them, so that as soon as any of them appeared, the people ran after them, not as before, to hear them preach, but to throw stones at them, and revile them: "See," they cried, "the two Bonzas, who would inveigle us to worship only one God, and persuade us to be content with a single wife."

Oxindono, the king of Amanguchi, hearing what had passed, was willing to be judge himself of the Christians' new doctrine. He sent for them before him, and asked them, in the face of all his nobles, of what country they were, and what business brought them to Japan? Xavier answered briefly, "That they were Europeans, and that they came to publish the divine law. For," added he, "no man can be saved who adores not God, and the Saviour of all nations, his Son Christ Jesus, with a pure heart and pious worship." "Expound to me," replied the prince, "this law, which you have called divine." Then Xavier began, by reading a part of the book which he had composed in the Japonian tongue, and which treated of the creation of the world, of which none of the company had ever heard any thing, of the immortality of the soul, of the ultimate end of our being, of Adam's fall, and of eternal rewards and punishments; in fine, of the coming of our Saviour, and the fruits of our redemption. The saint explained what was needful to be cleared, and spoke in all above an hour.

The king heard him with attention, and without interrupting his discourse; but he also dismissed him without answering a word, or making any sign, whether he allowed or disapproved of what he said. This silence, accompanied with much humanity, was taken for a permission, by Father Xavier, to continue his public preaching. He did so with great warmth, but with small success: Most of them laughed at the preacher, and scorned the mysteries of Christianity: Some few, indeed, grew tender at the hearing of our Saviour's sufferings, even so far as to shed tears, and these motions of compassion disposed their hearts to a belief; but the number of the elect was inconsiderable; for the time pre-ordained for the conversion of that people was not yet come, and was therefore to be attended patiently.

Xavier then having made above a month's abode in Amanguchi, and gathered but small fruit of all his labours, besides affronts, continued his voyage towards Meaco with his three companions, Fernandez, Matthew, and Bernard. They continually bemoaned the blindness and obduracy of those wretches, who refused to receive the gospel; yet cheered up themselves with the consideration of God's mercies, and an inward voice was still whispering in their hearts, that the seed of the divine word, though cast into a barren and ungrateful ground, yet would not finally be lost.

They departed toward the end of December, in a season when the rains were continually falling, during a winter which is dreadful in those parts, where the winds are as dangerous by land as tempests are at sea. The colds are pinching, and the snow drives in such abundance, that neither in the towns nor hamlets, people dare adventure to stir abroad, nor have any communication with each other, but by covered walks and galleries: It is yet far worse in the country, where nothing is to be seen but hideous forests, sharp-pointed and ragged mountains, raging torrents across the vallies, which sometimes overflow the plains. Sometimes it is so covered over with ice, that the travellers fall at every step; without mentioning those prodigious icicles hanging over head from the high trees, and threatening the passengers at every moment with their fall.

The four servants of God travelled in the midst of this hard season, and rough ways, commonly on their naked feet, passing the rivers, and ill accommodated with warm clothes, to resist the inclemencies of the air and earth, loaden with their necessary equipage, and without other provisions of life than grains of rice roasted or dried by the fire, which Bernard carried in his wallet. They might have had abundantly for their subsistence, if Xavier would have accepted of the money which the Portuguese merchants of Firando offered him, to defray the charges of his voyage, or would have made use of what the governor of the Indies had supplied him with in the name of the king of Portugal: But he thought he should have affronted Providence, if he should have furnished himself with the provisions needful to a comfortable subsistence; and therefore taking out of the treasury a thousand crowns, he employed it wholly for the relief of the poor who had received baptism. Neither did he rest satisfied with this royal alms, he drew what he could also from his friends at Goa and Malacca; and it was a saying of his, "That the more these new converts were destitute of worldly goods, the more succour they deserved; that their zeal was worthy the primitive ages of the church; and that there was not a Christian in Japan, who would not choose rather to lose his life, than forfeit the love of Jesus Christ."

The journey from Amanguchi to Meaco is not less than fifteen days, when the ways are good, and the season convenient for travelling; but the ill weather lengthened it to our four travellers, who made two months of it; sometimes crossing over rapid torrents, sometimes over plains and forests thick with snow, climbing up the rocks, and rolling down the precipices. These extreme labours put Father Xavier into a fever from the first month, and his sickness forced him to stop a little at Sacay; but he would take no remedies, and soon after put himself upon his way.

That which gave them the greatest trouble was, that Bernard, who was their guide, most commonly misled them. Being one day lost in a forest, and not knowing what path to follow, they met a horseman who was going towards Meaco; Xavier followed him, and offered to carry his mail, if he would help to disengage them from the forest, and shew them how to avoid the dangerous passages. The horseman accepted Xaviers offer, but trotted on at a round rate, so that the saint was constrained to run after him, and the fatigue lasted almost all the day. His companions followed him at a large distance; and when they came up to the place where the horseman had left him, they found him so spent, and over-laboured, that he could scarcely support himself. The flints and thorns had torn his feet, and his legs were swelled so that they broke out in many places. All these inconveniences hindered him not from going forward: He drew his strength from the union he had with God, continually praying from the morning to the evening, and never interrupting his devotions but only to exhort his friends to patience.

In passing through the towns and villages where his way led him, Xavier always read some part of his catechism to the people who gathered about him. For the most part they only laughed at him; and the little children cried after him, "Deos, Deos, Deos," because, speaking of God, he had commonly that Portuguese word in his mouth, which he seldom pronounced without repetition; for, discoursing of God, he would not use the Japonese language till they were well instructed in the essence and perfections of the Divine Majesty: and he gave two reasons for it; the first, because he found not one word in all the language which well expressed that sovereign divinity, of which he desired to give them a distinct notion; the second, because he feared lest those idolaters might confound that first Being with their Camis, and their Potoques, in case he should call it by those names which were common to their idols. From thence he took occasion to tell them, "That as they never had any knowledge of the true God, so they never were able to express his name; that the Portuguese, who knew him, called him Deos:" and he repeated that word with so much action, and such a tone of voice, that he made even the Pagans sensible what veneration was due to that sacred name. Having publicly condemned, in two several towns, the false sects of Japan, and the enormous vices reigning there, he was drawn by the inhabitants without the walls, where they had resolved to stone him. But when they were beginning to take up the stones, they were overtaken by a violent and sudden storm, which constrained them all to betake themselves to flight: The holy man continued in the midst of this rack of heaven, with flashes of lightning darting round about him, without losing his habitual tranquillity, but adoring that Divine Providence which fought so visibly in his favour.

He arrived at length at Meaco with his three companions in February 1551. The name of that celebrated town, so widely spread for being the seat of empire and religion, where the Cubosama, the Dairy, and the Saso kept their court, seemed to promise great matters to Father Xavier; but the effect did not answer the appearances: Meaco, which in the Japonian tongue signifies a thing worth seeing, was no more than the shadow of what formerly it had been, so terribly wars and fires had laid it waste. On every side ruins were to be beheld, and the present condition of affairs threatened it with a total destruction. All the neighbouring princes were combined together against the Cubosama, and nothing was to be heard but the noise of arms.

The man of God endeavoured to have gained an audience from the Cubosama, and the Dairy, but he could not compass it: He could not so much as get admittance to the Saso, or high-priest of the Japonian religion. To procure him those audiences, they demanded no less than an hundred thousand caixes, which amount to six hundred French crowns, and the Father had it not to give. Despairing of doing any good on that side, he preached in the public places by that authority alone which the Almighty gives his missioners. As the town was all in confusion, and the thoughts of every man taken up with the reports of war, none listened to him; or those who casually heard him in passing by, made no reflections on what he said.

Thus, after a fortnight's stay at Meaco to no purpose, seeing no appearance of making converts amidst the disturbance of that place, he had a strong impulse of returning to Amanguchi, without giving for lost all the pains he had taken at Meaco; not only because of his great sufferings, (and sufferings are the gains of God's apostles) but also because at least he had preached Christ Jesus in that place, that is to say, in the most idolatrous town of all the universe, and opened the passage for his brethren, whom God had fore-appointed in the years following, there to establish Christianity, according to the revelations which had been given him concerning it.

He embarked on a river which falls from the adjoining mountains, and washing the foot of the walls of Meaco, disembogues itself afterwards into an arm of the sea, which runs up towards Sacay. Being in the ship, he could not turn off his eyes from the stately town of Meaco; and, as Fernandez tells us, often sung the beginning of the 113th Psalm, _In exitu Israel de Ægypto, domus Jacob de populo Barbaro,_ &c. whether he considered himself as an Israelite departing out of a land of infidels by the command of God, or that he looked on that barbarous people, as one day destined to be the people of God. As for what remains, perceiving that presents are of great force to introduce foreigners to the princes of Japan, he went from Sacay to Firando, where he had left what the viceroy of the Indies and the governor of Malacca had obliged him to carry with him to Japan, that is to say, a little striking clock, an instrument of very harmonious music, and some other trifles, the value of which consisted only in the workmanship and rarity.

Having also observed, that his ragged habit had shocked the Japonese, who judge by the outside of the man, and who hardly vouchsafe to hear a man ill clothed, he made himself a new garment, handsome enough, of those alms which the Portuguese had bestowed on him; being verily persuaded, that an apostolic man ought to make himself all to all, and that, to gain over worldly men, it was sometimes necessary to conform himself a little to their weakness.

Being come to Amanguchi, his presents made his way for an audience from the king, and procured him a favourable reception. Oxindono, who admired the workmanship of Europe, was not satisfied with thanking the Father in a very obliging manner, but the same day sent him a large sum of money, by way of gratification; but Xavier absolutely refused it, and this very denial gave the king a more advantageous opinion of him. "How different," said Oxindono, "is this European Bonza from our covetous priests, who love money with so much greediness, and who mind nothing but their worldly interest!"

On the next morning Xavier presented to the king the letters of the governor and of the bishop of the Indies, in which the Christian faith was much extolled; and desired him, instead of all other favours, to grant him the permission of preaching it, assuring him once again, that it was the only motive of his voyage. The king increasing his admiration at the Father's generosity, granted him, by word of mouth, and also by a public edict, to declare the word of God. The edict was set up at the turnings of streets, and in public places of the town. It contained a free toleration for all persons to profess the European faith, and forbade, on grievous penalties, any hinderance or molestation to the new Bonzas in the exercise of their functions.

Besides this, Oxindono assigned them, for their lodgings, an old monastery of the Bonzas, which was disinhabited. They were no sooner established in it, than great numbers of people resorted to them: Some out of policy, and to please the king; others to observe their carriage, and to pick faults in it; many out of curiosity, and to learn something that was new. All in general proposed their doubts, and disputed with so much vehemence, that most of them were out of breath. The house was never empty, and these perpetual visits took up all the time of the man of God.

He explains himself on this subject, and almost complains, in the letters which he writes to Father Ignatius concerning his voyage to Japan. For after he had marked out to him the qualities which were requisite in a labourer of the Society, proper to be sent thither, "That he ought, in the first place, to be a person of unblameable conversation, and that the Japonese would easily be scandalised, where they could find occasion for the least reproach; that, moreover, he ought to be of no less capacity than virtue, because Japan is also furnished with an infinite number of her own clergymen, profound in science, and not yielding up any point in dispute without being first convinced by demonstrative reasons; that, yet farther, it was necessary, that a missioner should come prepared to endure all manner of wants and hardships; that he must be endued with an heroic fortitude to encounter continual dangers, and death itself in dreadful torments, in case of need," Having, I say, set these things forth, and added these express words in one of his letters, "I write to Father Simon, and, in his absence, to the rector of Coimbra, that he shall send hither only such men as are known and approved by your holy charity," he continues thus:

"These labourers in the gospel must expect to be much more crossed in their undertaking than they imagine. They will be wearied out with visits, and by troublesome questions, every hour of the day, and half the night: They will be sent for incessantly to the houses of the great, and will sometimes want leisure to say their prayers, or to make their recollections. Perhaps, also, they will want time to say their mass or their breviary, or not have enough for their repast, or even for their natural repose, for it is incredible how importunate these Japonians are, especially in reference to strangers, of whom they make no reckoning, but rather make their sport of them. What therefore will become of them, when they rise up against their sects, and reprehend their vices?" Yet these importunities became pleasing to Father Xavier, and afterwards produced a good effect. As the Japonese are of docible and reasonable minds, the more they pressed him in dispute, they understood the truth the more: So that their doubts being satisfied, they comprehended easily, that there were no contradictions in our faith, nothing that would not abide the test of the most severe discussion.

It was in the midst of these interrogations, with which the saint was overburdened, that, by a prodigious manner of speech, the like of which was scarcely ever heard, he satisfied, with one only answer, the questions of many persons, on very different subjects, and often opposite to each other; as suppose, the immortality of the soul; the motions of the heavens; the eclipses of the sun and moon; the colours of the rainbow; sin and grace; hell and heaven. The wonder was, that after he had heard all their several demands, he answered them in few words, and that these words, being multiplied in their ears, by a virtue all divine, gave them to understand what they desired to know, as if he had answered each of them in particular. They frequently took notice of this prodigy; and were so much amazed at it, that they looked on one another like men distracted, and regarded the Father with admiration, as not knowing what to think or say. But as clear-sighted and able as they were, for the most part, they could not conceive that it was above the power of nature. They ascribed it to I know not what secret kind of science, which they imagined him only to possess. For which reason, Father Cozmo de Torrez, being returned from Firando to Amanguchi, the Bonzas said, "This man is not endued with the great knowledge of Father Francis, nor has the art of resolving many doubts with one only answer."

The process of the saint's canonization makes mention of this miracle; and Father Antonio Quadros, who travelled to Japan four years after Father Xavier, writes it to Father Diego Moron, provincial of Portugal, These are his words: "A Japonese informed me, that he had seen three miracles wrought by Father Xavier in his country. He made a person walk and speak, who was dumb and taken with the palsy; he gave voice to another mute; and hearing to one that was deaf. This Japonian also told me, that Father Xavier was esteemed in Japan for the most knowing man of Europe; and that the other Fathers of the Society were nothing to him, because they could answer but one idolater at a time, but that Father Xavier, by one only word, decided ten or twelve questions. When I told him, that this might probably happen because those questions were alike, he assured me it was not so; but that, on the contrary, they were very different. He added, lastly, that this was no extraordinary thing with him, but a common practice."

When Xavier and his companion Fernandez were a little disengaged from these importunities, they set themselves on preaching twice a day, in the public places of the town, in despite of the Bonzas. There were seven or eight religions in Amanguchi quite opposite to each other, and every one of them had many proselytes, who defended their own as best; insomuch, that these Bonzas, who were heads of parties, had many disputes amongst themselves: But when once the saint began to publish the Christian law, all the sects united against their common enemy; which, notwithstanding, they durst not openly declare, against a man who was favoured by the court, and who seemed, even to themselves, to have somewhat in him that was more than human.

At this time God restored to Father Xavier the gift of tongues, which had been given him in the Indies on divers occasions; for, without having ever learned the Chinese language, he preached every day to the Chinese merchants, who traded at Amanguchi, in their mother-tongue, there being great numbers of them. He preached in the afternoon to the Japonians in their language; but so naturally and with so much ease, that he could not be taken for a foreigner.

The force of truth, against which their doctors could oppose nothing that was reasonable in their disputations; the novelty of three miracles, which we have mentioned, and of many others which Xavier wrought at the same time; his innocent and rigid life; the Divine Spirit which enlivened his discourses;--all these together made so great an impression on their hearts, that in less than two months time, more than five hundred persons were baptized; the greatest part men of quality and learning, who had examined Christianity to the bottom, and who did not render up themselves for any other reason, than for that they had nothing farther to oppose.

It was wonderful, according to the report of the saint himself, to observe, that there was no other speech but of Jesus Christ through all the town; and that those who had most eagerly fought against the Christian law in their disputes, were now the most ardent to defend it, and to practise it with most exactness. All of them were tenderly affectionate to the Father, and were ever loath to leave his company They took delight in making daily questions to him, concerning the mysteries of faith; and it is unspeakable what inward refreshments they found, in seeing that all was mysterious even, in the most ordinary ceremonies,--as, for example, in the manner wherewith the faithful sign themselves with the cross.

The Father, on his side, had as ample a satisfaction; and he confesses it himself, in a letter which he directed some time after to the Jesuits in Europe: "Though my hairs are already become all hoary," says he to them, "I am more vigorous and robust than I ever was; for the pains which are taken to cultivate a reasonable nation, which loves the truth, and which covets to be saved, afford me matter of great joy. I have not, in the course of all my life, received a greater satisfaction than at Amanguchi, where multitudes of people came to hear me, by the king's permission. I saw the pride of their Bonzas overthrown, and the most inflamed enemies of the Christian name subjected to the humility of the gospel. I saw the transports of joy in those new Christians, when, after having vanquished the Bonzas in dispute, they returned in triumph. I was not less satisfied, to see their diligence in labouring to convince the Gentiles, and vying with each other in that undertaking; with the delight they took in the relation of their conquests, and by what arguments and means they brought them over, and how they rooted out the heathen superstitions; all these particulars gave me such abundant joy, that I lost the sense of my own afflictions. Ah, might it please Almighty God, that, as I call to my remembrance those consolations which I have received from the fountain of all mercies in the midst of my labours, I might not only make a recital of them, but give the experience also, and cause them to be felt and considered as they ought, by our universities of Europe, I am assured, that many young men, who study there, would come hither to employ all the strength of their parts, and vigour of their minds, in the conversion of an idolatrous people, had they once tasted those heavenly refreshments which accompany our labours."

These inward delights of God's servant were not yet so pure, but that some bitterness was intermixed. He was not without sorrow for Oxindono king of Amanguchi; who, though persuaded of the excellence of Christianity, was retained in idolatry by carnal pleasures: and for Neatondono, first prince of the kingdom, who, having noble and virtuous inclinations, might have proved the apostle of the court, if some trivial reasons had not hindered him from becoming a Christian. He, and the princess his wife, respected Xavier as their father, and even honoured him as a saint. They also loved the faithful, and succoured them in all their needs. They spoke of our faith in terms of great veneration; but, having founded many monasteries of Bonzas, it troubled them, as they said, to lose the fruit of charity: and thus the fear of being frustrated of I know not what rewards, which the Bonzas promised them, caused them to neglect that eternal recompence of which the holy man assured them.

But how powerful soever the example of princes is usually in matters of religion, yet on all sides Christianity was embraced; and an action of Xavier's companion did not a little contribute to the gaining over of the most stubborn. Fernandez preached in one of the most frequented places of the town; and amongst his crowd of auditors were some persons of great wit, strongly opinioned of their sect, who could not conceive the maxims of the gospel, and who heard the preacher with no other intention than to make a sport of him. In the midst of the sermon, a man, who was of the scum of the rabble, drew near to Fernandez, as if it were to whisper something to him, and hawking up a mass of nastiness, spit it full upon his face. Fernandez, without a word speaking, or making the least sign that he was concerned, took his hand-kerchief, wiped his face, and continued his discourse.

Every one was suprised at the moderation of the preacher:--the more debauched, who had set up a laughter at this affront, turned all their scorn into admiration, and sincerely acknowledged, that a man who was so much master of his passions, as to command them on such an occasion, must needs be endued with greatness of soul and heroic courage. One of the chief of the assembly discovered somewhat else in this unshaken patience: He was the most learned amongst all the doctors of Amanguchi, and the most violent against the gospel He considered, that a law which taught such patience, and such insensibility of affronts, could only come from heaven; and argued thus within himself: "These preachers, who with so much constancy endure the vilest of all injuries, cannot pretend to cozen us. It would cost them too dear a price; and no man will deceive another at his own expence. He only, who made the heart of man, can place it in so great tranquillity. The force of nature cannot reach so far; and this Christian patience must proceed alone from some divine principle. These people cannot but have some infallible assurance of the doctrine they believe, and of the recompence which they expect; for, in line, they are ready to suffer all things for their God, and have no human expectations. After all, what inconvenience or danger can it be to embrace their law? If what they tell us of eternity be true, I shall be eternally miserable in not believing it; and supposing there be no other life but this, is it not better to follow a religion which elevates a man above himself, and which gives him an unalterable peace, than to profess our sects, which continue us in all our weakness, and which want power to appease the disorders of our hearts?" He made his inward reflections on all these things, as he afterwards declared; and these considerations being accompanied with the motions of grace, touched him so to the quick, that, as soon as the sermon was ended, he confessed that the virtue of the preacher had convinced him; he desired baptism, and received it with great solemnity.

This illustrious conversion was followed with answerable success. Many who had a glimmering of the truth, and feared to know it yet more plainly, now opened their eyes, and admitted the gospel light; amongst the rest, a young man of five-and-twenty years of age, much esteemed for the subtlety of his understanding, and educated in the most famous universities of Japan. He was come to Amanguchi, on purpose to be made a Bonza; but being informed that the sect of Bonzas, of which he desired to be a member, did not acknowledge a first Principle, and that their books had made no mention of him, he changed his thoughts, and was unresolved on what course of living he should fix; until being finally convinced, by the example of the doctor, and the arguments of Xavier, he became a Christian. The name of Laurence was given him; and it was he, who, being received by Xavier himself into the Society of Jesus, exercised immediately the ministry of preaching with so much fame, and so great success, that he converted an innumerable multitude of noble and valiant men, who were afterwards the pillars of the Japonian church.

As to what remains, the monasteries of the Bonzas were daily thinned, and grew insensibly to be dispeopled by the desertion of young men, who had some remainders of modesty and morality. Being ashamed of leading a brutal life, and of deceiving the simple, they laid by their habits of Bonzas, together with the profession, that, coming back into the world, they might more easily be converted. These young Bonzas discovered to Xavier the mysteries of their sects, and revealed to him their hidden abominations, which were covered with an outside of austerity.

The Father, who was at open defiance with those men, who were the mortal enemies of all the faithful, and whose only interest it was to hinder the establishment of the faith, published whatsoever was told him in relation to them, and represented them in their proper colours. These unmasked hypocrites became the laughter of the people; but what mortified them more, was, that they, who heard them like oracles before this, now upbraided them openly with their ignorance. A woman would sometimes challenge them to a disputation; and urge them with such home and pressing arguments, that the more they endeavoured to get loose, the more they were entangled: For the Father, being made privy to the secrets of every sect, furnished the new proselytes with weapons to vanquish the Bonzas, by reducing them to manifest contradictions; which, among the Japonese, is the greatest infamy that can happen to a man of letters. But the Bonzas got not off so cheap, as only to be made the derision of the people; together with their credit and their reputation they lost the comfortable alms, which was their whole subsistence: So that the greater part of them, without finding in themselves the least inclinations to Christianity, bolted out of their convents, that they might not die of hunger in them; and changed their profession of Bonzas, to become either soldiers or tradesmen; which gave the Christians occasion to say, with joy unspeakable, "That, in a little time, there would remain no more idolaters in Amanguchi, of those religious cheats, than were barely sufficient to keep possession of their monasteries."

The elder Bonzas, in the mean time, more hardened in their sect, and more obstinate than the young, spared for nothing to maintain their possession. They threatened the people with the wrath of their gods, and denounced the total destruction of the town and kingdom; they said, "The God whom the Europeans believed, was not Deos, or Deus, as the Portuguese called him, but Dajus, that is to say, in the Japonian tongue, a lie, or forgery." They added, "That this God imposed on men a heavy yoke. What justice was it to punish those who transgressed a law, which it was impossible to keep? But where was Providence, if the law of Jesus was necessary to salvation, which suffered fifteen ages to slide away without declaring it to the most noble part of all the world? Surely a religion, whose God was partial in the dispensation of his favours, could not possibly be true; and if the European doctrine had but a shadow of truth in it, China could never have been so long without the knowledge of it." These were the principal heads of their accusation, and Xavier reports them in his letters; but he gives not an account of what answers he returned, and they are not made known to us by any other hand. Thus, without following two or three historians, who make him speak according to their own ideas on all these articles, I shall content myself with what the saint himself had left in writing. The idolaters, instead of congratulating their own happiness, that they were enlightened by the beams of faith, bemoaned the blindness of their ancestors, and cried out in a lamentable tone, "What! are our forefathers burning in hellfire, because they did not adore a God who was unknown to them, and observed not a law which never was declared?" The Bouzas added fuel to their zeal, by telling them,

"The Portuguese priests were good for nothing, because they could not redeem a soul from hell; whereas they could do it at their pleasure, by their fasts and prayers: that eternal punishments either proved the cruelty or the weakness of the Christian God; his cruelty, if he did not deliver them, when he had it in his power; his weakness, if he could not execute what he desired; lastly, that Amida and Xaca were far more merciful, and of greater power; but that they were only pleased to redeem from hell those who, during their mortal life, had bestowed magnificent alms upon the Bonzas."

We are ignorant of all those particular answers of the saint, as I said above: we only know from his relation, that, concerning the sorrow of the Japonians for having been bereft for so many ages of Christian knowledge, he had the good fortune to give them comfort, and put them in a way of more reasonable thoughts; for he shewed them in general, that the most ancient of all laws is the law of God, not that which is published by the sound of words, but that which is written in hearts by the hand of nature; so that every one who comes into the world, brings along with him certain precepts, which his own instinct and reason teach him. "Before Japan received its laws from the wise men of China," said Xavier, "it was known amongst you, that theft and adultery were to be avoided; and from thence it was that thieves and palliards sought out secret places, wherein to commit those crimes. After they had committed them, they felt the private stings of their own consciences, which cease not to reproach the guilty to themselves, though their wickedness be not known to others, nor even so much as prohibited by human laws. Suppose an infant bred up in forests amongst the beasts, far from the society of mankind, and remote from the civilized inhabitants of towns, yet he is not without an inward knowledge of the rules of civil life; for ask him, whether it be not an evil action to murder a man, to despoil him of his goods, to violate his bed, to surprise him by force, or circumvent him by treachery, he will answer without question, 'That nothing of this is to be done.' Now if this be manifest in a savage, without the benefit of education, how much more way it be concluded of men well educated, and living in mutual conversation? Then," added the holy man, "it follows, that God has not left so many ages destitute of knowledge, as your Bonzas have pretended" By this he gave them to understand, that the law of nature was a step which led them insensibly to the Christian law; and that a man who lived morally well, should never fad of arriving to the knowledge of the faith, by ways best known to Almighty God; that is to say, before his eath, God would either send some preacher to him, or illuminate his mind by some immediate revelation. These reasons, which the fathers of the church have often used on like occasions, gave such satisfaction to the Pagans, that they found no farther difficulty in that point, which had given them so much trouble.

The Bonzas perceiving that the people preferred the authority of Xavier above theirs, and not knowing how to refute their adversary, made a cabal at court, to lessen the Christians in the good opinion of the king. They gave him jealousies of them, by decrying their behaviour, and saying, "They were men of intrigue, plotters, enemies of the public safety, and dangerous to the person of the king;" insomuch, that Oxindono, who had been so favourable to them, all on the sudden was turned against them. It is true, that as the Japonese value themselves above all things, in the inviolable observation of their word, when they have once engaged it, he durst not revoke that solemn edict, which he had published in favour of the Christians; but to make it of no effect, he used the faithful with great severity, even so far as to seize upon their goods, and began with men of the first rank in his dominions. At the same time, the Bonzas, grown insolent, and swelled with this new turn of tide, wrote letters and libels full of invectives against Xavier. They said, he was a vagabond beggar, who, not knowing how to maintain himself in India, was come to Japan to live on charity. They endeavoured above all things to make him pass for a notorious magician, who, through the power of his charms, had forced the devil to obey him, and one who, by the assistance of his familiars, performed all sorts of prodigies to seduce the people.

But neither this alteration in the king, nor these calumnies of the Bonzas, hindered the progress of the gospel. The number of Christians amounted in few days to three thousand in Amanguchi, and they were all so fervent, that not one of them but was ready, not only to forego his fortunes, but also to shed his blood for the defence of his faith, if the king should be carried on to persecute the growing church with fire and sword, as it was believed he would. The reputation of the apostle was also encreased, in spite of the false reports which were spread concerning him; and his name became so famous in the neighbouring kingdoms, that all the people round about were desirous to see the European Bonza.

Xavier had of late some thoughts of returning to the Indies, there to make a choice himself of such labourers as were proper for Japan; and his design was to come back by China, the conversion of which country had already inflamed his heart. For discoursing daily with such Chinese merchants as were resident at Amanguehi, he had entertained a strong opinion, that a nation so polite, and knowing, would easily be reduced to Christianity; and on the other side, he had great hopes, that when China should be once converted, Japan would not be long after it; at least the more unbelieving sort of Japonese often said, "That they would not alter their religion till the Chinese had led the way. Let him carry his gospel to that flourishing and vast empire; and when he had subdued it to Jesus Christ, then they would also think of turning Christians."

In the meantime, a Portuguese vessel, commanded by Edward de Gama, arrived at the kingdom of Bungo, and news came to Amanguchi, that this ship, which was sailed thither from the Indies, would be on its way back again in a month or two. Xavier, to learn what truth there was in this report, sent Matthew to those parts, who was one of the Japonian converts, which accompanied him, and gave him a letter, directed to the captain and merchants of the vessel. The saint desired them to send him word, who they were, from whence bound, and how soon they intended to return; after which he told them, "That his intentions were to return to the Indies, and that he should be glad to meet them, in case they were disposed to repass thither." In conclusion, he desired them earnestly, that they would borrow so much time from their affairs of merchandize as to think a little on their souls; and declared to them, that all the silks of China, whatever gain they might afford them, could not countervail the least spiritual profit which they might make, by a daily examination of their consciences. The ship was at the port of Figen, about fifty leagues from Amanguchi, and within a league of Fucheo, which some call Funay, the metropolis of Bungo. The Portuguese were overjoyed to hear news of Father Xavier. They sent him an account of theirs, and withal advertised him, that, in the compass of a month at farthest, they should set sail for China, where they had left three vessels laden for the Indies, which were to return in January, and that James Pereyra, his familiar friend, was on board of one of them. Matthew came back in five days time; and, besides the letters which he brought the Father from the captain, and the principal merchants, he gave him some from Goa; by which the Fathers of the college of St Paul gave him to understand, that his presence in that place was of absolute necessity, for the regulation of affairs belonging to the Society.

Then Xavier, without losing time, after he had recommended the new Christians to the care of Cosmo de Torrez, and John Fernandez, whom he left at Amanguchi, put himself upon his way towards Mid-September, in the year 1551. He might have made this voyage easily by sea, but he loved rather to go by land, and that on foot, according to his custom. He took for his companions, Matthew and Bernard; two Christian lords would be also of the party. Their goods had lately been confiscated, as a punishment for changing their religion; but the grace of Jesus Christ, which was to them instead of all, rendered their poverty so precious, that they esteemed themselves richer than they had been formerly. Another Christian bore them company; that Laurence sirnamed the Squint-eyed, because of that imperfection in his sight.

The Father walked cheerfully with his five companions, as far as Pinlaschau, a village distant a league or two from Figen. Arriving there he found himself so spent with travelling, that his feet were swollen, and he was seized with a violent headach, so that he could go no farther. Matthew, Laurence, and Bernard, went on to carry news of him to the vessel. When Edward de Gama understood that the holy man was so near, he called together all the Portuguese who resided at Fucheo; and having chosen out the principal amongst them, got on horseback with them, to pay him their respects in ceremony. Xavier, whom a little rest had now recruited, and who was suspicious of the honour which they intended him, was already on his journey, but fell into that ambush of civility, which he would willingly have shunned. The cavalcade came up to him within a league's distance of Figen; and found him walking betwixt the two lords of Amanguchi, who had never left him, and himself carrying his own equipage. Gama was surprised to see a person so considerable in the world in such a posture, and alighting from his horse, with all his company, saluted him with all manner of respect. After the first compliments were over, they invited the Father to mount on horseback, but he could not be persuaded; so that the Portuguese giving their horses to be led after them, bore him company on foot even to the port.

The ship was equipped in all its flourish, with flags hung out, and streamers waving, according to the orders of the captain. They who were remaining in her appeared on the decks, and stood glittering in their armour. They gave him a volley at his first approach, and then discharged all their cannon. Four rounds of the artillery being made, the noise of it was heard so distinctly at Fucheo, that the city was in a fright, and the king imagined that the Portuguese were attacked by certain pirates, who lately had pillaged all the coasts. To clear his doubts, he dispatched away a gentleman of his court to the ship's captain. Gama shewing Father Francis to the messenger, told him, that the noise which had alarmed the court, was only a small testimony of the honour which was owing to so great a person, one so dear to heaven, and so much esteemed in the court of Portugal.

The Japanner, who saw nothing but poverty in the person of the Father, and remembered what had been written of him from Amanguchi, stopped a little without speaking; then, with amazement in his face, "I am in pain," said he, "what answer I shall return my prince; for what you tell me has no correspondence either with that which I behold, or with the account we have received from the Bonzas of Amanguchi; who have seen your Father Bonza entertain a familiar spirit, who taught him to cast lots, and perform certain magical operations to delude the ignorant. They report him to be a wretch forsaken, and accurst by all the world; that the vermin which are swarming all over him, are too nice to feed on his infectious flesh; besides which, I fear, that if I should relate what you say concerning him, our priests would be taken either for idiots, or men of false understanding, or for envious persons, and impostors." Then Gama replying, told the Japonian all that was necessary to give him a good impression of the saint, and to hinder him from contempt of his mean appearance. On this last article he declared to him, that he, who had so despicable an outside, was of noble blood; that fortune had provided him with wealth, but that his virtue had made him poor; and that his wilfull want of all things was the effect of a great spirit, which despised those empty pomps that are so eagerly desired by mankind. This discourse ravished the Japanner with admiration; he made a faithful relation of it to his king; and added of himself, that the Portuguese were more happy in the possession of this holy man, than if their vessel were laden with ingots of gold.

The king of Bungo had already heard speak of Father Francis; and gave no credit to what the Bonzas of Amanguchi had written of him. He was a prince of five-and-twenty years of age, very judicious, generous, and civil; but too much engaged in carnal pleasures, after the manner of the Japonian princes. What he had heard from the relation of the messenger, increased his longing to behold Xavier; and the same day he writ to him, in these very terms:--

"Father Bonza of Chimahicoghin, (for by that name they call Portugal,) may your happy arrival in my estates be as pleasing to your God, as are the praises wherewith he is honoured by his saints. Quansyonofama, my domestic servant, whom I sent to the port of Figen, tells me, that you are arrived from Amanguchi; and all my court will bear me witness, with what pleasure I received the news. As God has not made me worthy to command you, I earnestly request you to come before the rising of the sun to-morrow, and to knock at my palace gate, where I shall impatiently attend you. And permit me to demand this favour of you without being thought a troublesome beggar. In the meantime, prostrate on the ground, and on my knees before your God, whom I acknowledge for the God of all the gods, the Sovereign of the best and greatest which inhabit in the heavens, I desire of him, I say, to make known to the haughty of the world, how much your poor and holy life is pleasing to him; to the end, that the children of our flesh may not be deceived by the false promises of the earth. Send me news of your holiness, the joy of which may give me a good night's repose, till the cocks awaken me with the welcome declaration of your visit."

This letter was carried by a young prince of the blood royal, attended by thirty young lords belonging to the court; and accompanied by a venerable old man, who was his governor, called Poomendono, one of the wisest and most qualified of all the kingdom, and natural brother to the king of Minato. The honour which was paid by the Portuguese to Father Xavier, so surprised the prince, that, turning to his governor, he said aloud, "the God of these people must be truly great, and his counsels hidden from mankind, since it is his pleasure, that these wealthy ships should be obedient to so poor a man as is this Bonza of the Portuguese; and that the roaring of their cannon should declare, that poverty has wherewithal to be pleasing to the Lord of all the world; even that poverty which is so despicable of itself, and so disgraceful in the general opinion, that it seems even a crime to think of it."

"Though we have a horror for poverty," replied Poomendono, "and that we believe the poor incapable of happiness, it may be this poor man is so much enamoured of his wants, and so esteems them, that he is pleasing to the God whom he adores, and that practising it with all imaginable rigour for his sake, he may be richer than the greatest monarch of the world."

The young ambassador being returned to court, reported to the king with what respect his letter had been received; and took upon him to persuade that prince, that this European Bonza was to be treated with greater honour, and far otherwise than their ordinary Bonzas; even so far as to say, that it would be an enormous sin to level him with them; that for the rest, he was not so poor as his enemies had suggested; that the captains and Portuguese merchants would bestow on him both their ship and all their treasure, in case he would accept of them; and that, properly speaking, he was not to be accounted poor, who possessed as much as he desired. In the mean time, the Portuguese being assembled, to consult how Father Xavier should appear in court the next morning, all of them were of opinion, that he should present himself with all the pomp and magnificence they could devise. At first he opposed it, out of the aversion he had for this pageant show, so unsuitable to the condition of a religious man; but afterwards he yielded to the request, and withal to the reasons of the assembly. Those reasons were, that the Bonzas of Amanguchi, having written all they could imagine, to render Xavier contemptible, it was convenient to remove those false conceptions from the people; and at the same time, to let them see how much the Christians honour their ministers of the gospel, that thereby the Heathens might be the more easily induced to give credit to them; so that the honour would reflect on Jesus Christ, and the preaching would be raised in value, according to the esteem which was given to the preacher.

They prepared therefore, with all diligence, for the entry of the saint, and set out the next morning before day-light, in a handsome equipage. There were thirty Portuguese, of the most considerable amongst them, richly habited; with their chains of gold, and adorned with jewels. Their servants and slaves, well clothed likewise, were attending on their masters. Father Xavier wore a cassock of black chainlet, and over it a surplice, with a stole of green velvet, garnished with a gold brocard. The chalop and the two barques, wherein they made their passage from the ship to the town, were covered on the sides with the fairest China tapestry, and hung round with silken banners of all colours. Both in the sloop, and in the barques, there were trumpets, flutes, and hautboys, and other instruments of music, which, playing together, made a most harmonious concert: the news which was spread about Fucheo, that the great European Bonza was to enter into the town that morning, drew many persons of quality to the sea-side; and such a multitude of people ran crowding together, at the sounding of the trumpets, that the Portuguese could hardly find footing to come on shore.

Quansyandono, captain of Canafama, and one of the principal of the court, was there attending them, by order from the king. He received the saint with great civility, and offered him a litter to carry him to the palace; but Xavier refused it, and walked on foot, with all his train, in this order: Edward de Gama went foremost bare-headed, with a cane in his hand, as the gentleman of the horse, or Major Domo to the Father. Five other Portuguese followed him, who were the most considerable persons of the ship. One of them carried a book in a bag of white satin; another a cane of Bengal, headed with gold; a third his slippers, which were of a fine black velvet, such as are worn only by persons of the first quality, a fourth carried a fair tablet of Our Lady, wrapt in a scarf of violet damask; and the fifth a magnificent parasol. The Father came next after them, in the habit which I have described; with an air composed betwixt majesty and modesty. The rest of the Portuguese followed; and to behold their countenance, their dress, and the beauty of their train, they resembled rather cavaliers and lords, than a company of merchants. They passed in this manner through the chief streets of the city, with sound of trumpets, flutes, and hautboys, followed by an infinite multitude of people, without reckoning into the number those who filled the windows, the balconies, and the tops of houses. Being arrived at the great place, which fronts the royal palace, they found there six hundred of the king's guards, drawn up, some armed with lances, others with darts, all of them with rich scymiters hanging by their sides, and costly vests upon their backs. These guards, at the sign given them by their captain, called Fingeiridono, advanced in good order towards the saint, after which they divided into two ranks, and opened a passage for the Father through the midst of them.

Being come to the palace, the Portuguese, who walked immediately before the Father, turned towards him, and saluted him with great respect. One presented him the cane, and another the velvet slippers; he, who held the parasol, spread it over his head; and the two others, who carried the book and picture, placed themselves on each side of him. All this was so gracefully performed, and with so much honour to the Father, that the lords who were present much admired the manner of it: and they were heard to say amongst themselves, that Xavier had been falsely represented to them by the Bonzas; that questionless he was a man descended from above, to confound their envy, and abate their pride.

After they had gone through a long gallery, they entered into a large hall full of people; who, by their habit, which was of damask, heightened with gold, and diversified with fair figures, seemed to be persons of the highest quality. There a little child, whom a reverend old man held by the hand, coming up to the Father, saluted him with these words: "May your arrival in the palace of my lord the king, be as welcome to him, as the rain of heaven to the labourers, in a long and parching drought: Enter without fear," continued he, "for I assure you of the love of all good men, though the wicked cannot behold you without melancholy in their faces, which will make them appear like a black and stormy night." Xavier returned an answer suitable to his age who had made the compliment; but the child replied in a manner which was far above his age. "Certainly," said he, "you must be endued with an extraordinary courage, to come from the end of all the world into a strange country, liable to contempt, in regard of your poverty; and the goodness of your God must needs be infinite, to be pleased with that poverty against the general opinion of mankind. The Bonzas are far from doing any thing of this nature; they who publicly affirm, and swear, that the poor are no more in a possibility of salvation than the women." "May it please the divine goodness of our Lord," replied Xavier, "to enlighten those dark and wretched souls with the beams of his celestial truth, to the end they may confess their error, both as to that particular, and to the rest of their belief."

The child discoursed on other subjects, and spoke with so much reason, and with that sublimity of thought, that the Father doubted not but he was inspired by the Holy Spirit, who, when he pleases, can replenish the souls of infants with wisdom, and give eloquence to their tongues, before nature has ripened in them the use of reason.

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.