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Title: The Works of John Dryden, now first collected in eighteen volumes. Volume 16

Author: John Dryden

Editor: Walter Scott

Release date: February 7, 2005 [eBook #14947]
                Most recently updated: December 19, 2020

Language: English

Credits: Produced by Jonathan Ingram, G. Graustein and the Online Distributed
        Proofreading Team.


*** START OF THE PROJECT GUTENBERG EBOOK THE WORKS OF JOHN DRYDEN, NOW FIRST COLLECTED IN EIGHTEEN VOLUMES. VOLUME 16 ***




Produced by Jonathan Ingram, G. Graustein and the Online Distributed
Proofreading Team.






THE WORKS OF JOHN DRYDEN,

_NOW FIRST COLLECTED IN EIGHTEEN VOLUMES_.

ILLUSTRATED WITH NOTES,
HISTORICAL, CRITICAL, AND EXPLANATORY,

AND A LIFE OF THE AUTHOR,

BY WALTER SCOTT, ESQ.


       *       *       *       *       *


VOL. XVI.

LONDON: PRINTED FOR WILLIAM MILLER, ALBEMARLE STREET,
BY JAMES BALLANTYNE AND CO. EDINBURGH.

1808.




CONTENTS OF VOLUME SIXTEENTH.


                                                 PAGE.
The Life of St Francis Xavier, of the Society of
  Jesus, Apostle of the Indies, and of Japan, ...   1
     Dedication to the Queen, ...................   3
     The Author's Advertisement to the Reader, ..   8
     Book I .....................................  14
     Book II ....................................  59
     Book III ................................... 116
     Book IV .................................... 191
     Book V ..................................... 288
     Book VI .................................... 408




THE LIFE OF ST FRANCIS XAVIER,

OF THE SOCIETY OF JESUS,

APOSTLE OF THE INDIES, AND OF JAPAN.




TO THE QUEEN.[1]


MADAM,

The reverend author of this life, in his dedication to his Most Christian
Majesty, affirms, that France was owing for him to the intercession of St
Francis Xavier. That Anne of Austria, his mother, after twenty years of
barrenness, had recourse to heaven, by her fervent prayers, to draw down
that blessing, and addressed her devotions, in a particular manner, to
this holy apostle of the Indies. I know not, madam, whether I may presume
to tell the world, that your majesty has chosen this great saint for one
of your celestial patrons, though I am sure you will never be ashamed of
owning so glorious an intercessor; not even in a country where the
doctrine of the holy church is questioned, and those religious addresses
ridiculed. Your majesty, I doubt not, has the inward satisfaction of
knowing, that such pious prayers have not been unprofitable to you; and
the nation may one day come to understand, how happy it will be for them
to have a son of prayers ruling over them.[2] Not that we are wholly to
depend on this particular blessing, as a thing of certainty, though we
hope and pray for its continuance. The ways of Divine Providence are
incomprehensible; and we know not in what times, or by what methods, God
will restore his church in England, or what farther trials and
afflictions we are yet to undergo. Only this we know, that if a religion
be of God, it can never fail; but the acceptable time we must patiently
expect, and endeavour by our lives not to undeserve. I am sure if we take
the example of our sovereigns, we shall place our confidence in God
alone; we shall be assiduous in our devotions, moderate in our
expectations, humble in our carriage, and forgiving of our enemies. All
other panegyrics I purposely omit; but those of Christianity are such,
that neither your majesty, nor my royal master, need be ashamed of them,
because their commemoration is instructive to your subjects. We may be
allowed, madam, to praise Almighty God for making us happy by your means,
without suspicion of flattery; and the meanest subject has the privilege
of joining his thanksgiving with his sovereigns, where his happiness is
equally concerned. May it not be permitted me to add, that to be
remembered, and celebrated in after ages, as the chosen vessel, by which
it has pleased the Almighty Goodness to transmit so great a blessing to
these nations, is a secret satisfaction, which is not forbidden you to
take; the blessings of your people are a prelibation of the joys in
heaven, and a lawful ambition here on earth.

Your majesty is authorized, by the greatest example of a mother, to
rejoice in a promised son. The blessed Virgin was not without as great a
proportion of joy, as humanity could bear, when she answered the
salutation of the angel in expressions, which seemed to unite the
contradicting terms of calmness, and of transport: "Be it to thy
hand-maid, according to thy word."

It is difficult for me to leave this subject, but more difficult to
pursue it as I ought; neither must I presume to detain your majesty by a
long address. The life of Saint Francis Xavier, after it had been written
by several authors in the Spanish and Portuguese, and by the famous Padre
Bartoli in the Italian tongue, came out at length in French, by the
celebrated pen of Father Bohours, from whom I have translated it, and
humbly crave leave to dedicate it to your patronage. I question not but
it will undergo the censure of those men, who teach the people, that
miracles are ceased. Yet there are, I presume, a sober party of the
Protestants, and even of the most learned among them, who being
convinced, by the concurring testimonies of the last age, by the
suffrages of whole nations in the Indies and Japan, and by the severe
scrutinies that were made before the act of canonization, will not
dispute the truth of most matters of fact as they are here related; nay,
some may be ingenuous enough to own freely, that to propagate the faith
amongst infidels and heathens, such miraculous operations are as
necessary now in those benighted regions, as when the Christian doctrine
was first planted by our blessed Saviour and his apostles.

The honourable testimonies which are cited by my author, just before the
conclusion of his work, and one of them in particular from a learned
divine of the church of England,[3] though they slur over the mention of
his miracles, in obscure and general terms, yet are full of veneration
for his person. Farther than this I think it needless to prepossess a
reader; let him judge sincerely, according to the merits of the cause,
and the sanctity of his life, of whom such wonders are related, and
attested with such clouds of witnesses; for an impartial man cannot but
of himself consider the honour of God in the publication of his gospel,
the salvation of souls, and the conversion of kingdoms, which followed
from those miracles; the effects of which remain in many of them to this
day.

But that it is not lawful for me to trespass so far on the patience of
your majesty, I should rather enlarge on a particular reflection, which I
made in my translation of this book, namely, that the instructions of the
saint, which are copied from his own writings, are so admirably useful,
so holy, and so wonderfully efficacious, that they seem to be little less
than the product of an immediate inspiration. So much excellent matter is
crowded into so small a compass, that almost every paragraph contains the
value of a sermon. The nourishment is so strong, that it requires but
little to be taken at a time. Where he exhorts, there is not an
expression, but what is glowing with the love of God; where he directs a
missioner, or gives instructions to a substitute, we can scarcely have a
less idea than of a St Paul advising a Timothy, or a Titus. Where he
writes into Europe, he inspires his ardour into sovereign princes, and
seems, with the spirit of his devotion, even to burn his colleagues at
the distance of the Indies.

But, madam, I consider that nothing I can say is worthy to detain you
longer from the perusal of this book, in which all things are excellent,
excepting only the meanness of my performance in the translation. Such as
it is, be pleased, with your inborn goodness, to accept it, with the
offer of my unworthy prayers for the lasting happiness of my gracious
sovereign, for your own life and prosperity, together with the
preservation of the son of prayers, and the farther encrease of the
royal family; all which blessings are continually implored from heaven,
by,

MADAM,
  Your Majesty's most humble,
    And most obedient subject and servant,
                   JOHN DRYDEN.


[Footnote 1: Mary of Este, wife of James II.]

[Footnote 2: The superstitious and, as it proved, fatal insinuation, that
the birth of the Chevalier de St George was owing to the supernatural
intercession of St Francis Xavier, was much insisted on by the
Protestants as an argument against the reality of his birth. See the
Introduction to "Britannia Rediviva," Vol. X. p. 285. In that piece, our
author also alludes to this foolery:
  Hail, son of prayers, by holy violence
  Drawn down from heaven!--]

[Footnote 3: The Reverend Richard Hackluyt, editor of the large
collection of voyages to which Purchas' Pilgrim is a continuation.]




THE AUTHOR'S ADVERTISEMENT TO THE READER.


Having already presented you with the Life of St Ignatius, I thought
myself obliged to give you that of St Francis Xavier. For, besides that
it was just that the son should attend the father, it seemed to me, that
these two saints being concerned so much together, the history of the
apostle of India and Japan would give you a clearer knowledge of him
who was founder of the Jesuits. I may add likewise, that many
considerable persons, and particularly of the court, have testified so
great a desire to see a complete history of St Xavier in our language,
that I thought my labour would not be unacceptable to them; and that in
satisfying my own private devotion, I might at the same time content the
curiosity of others.

The writings out of which I have drawn this work, have furnished me with
all I could desire for the perfection of it, in what regards the truth
and the ornaments of this history: for without speaking of Turselline and
Orlandino, I have diligently read Lucena and Bartoli; the first of which
Wrote in Portuguese with this title, "The History of the Life of Father
Francis Xavier, and of what was done in the Indies by the Religious of
the Society of Jesus." He informs us, that he had in his hands the
authentic copies of the informations which were made by order of John
III. king of Portugal, concerning the actions of the blessed Father
Xavier, and the originals of many letters, written from the Indies on
that subject, which are to this day deposited in the archives of the
university of Coimbra. As for Bartoli, who is so famous by his writings,
and who is accounted amongst the best of the Italian authors, he has
extracted from the archives of the Casa Professa at Rome, and from the
acts of the canonization, what he relates of our saint in the first part
of the History of the Society, intitled, Asia.

Though these two historians have in some sort collected all that can be
said concerning St Francis Xavier, I omitted not to take a view of what
others have written on that subject; and chiefly the book of Nieremberg,
which bears for title, "_Claros Varones_, or Illustrious Men;" the
History of India, by Maffeus, and that of Jarrio; the Church History of
Japan, by Solia; the Castilian History of the Missions, which the Fathers
of the Society have made to the East Indies, and the kingdoms of China
and Japan, composed by Lewis de Gusman; and, lastly, the Portuguese
History of the Travels of Ferdinand Mendez Pinto.

But seeing St Francis Xavier himself has written some parts of those
accidents which have befallen him in India and Japan, I have faithfully
copied his letters, and from thence have drawn those particulars which
have much conduced to my information, and clearing of the truth. These
letters have also furnished me with materials to make the narration
appear more lively and moving, when you hear the saint himself speaking
in his proper words, and mixing his own thoughts and reflections with his
actions. I had almost finished this my work, when I received from Spain
and Italy two other lives of St Francis Xavier, which before that time I
had not seen: the one very new, which was written in Italian by Father
Joseph Massei; the other more ancient, written in Spanish by Father
Francis Garcia. I found nothing in those two books which I had not
observed in others; but read them with great pleasure, as being most
exactly and elegantly written, each in their several tongue.

For what remains, amongst all those historians which I have cited, there
is only the author of the new Italian Life, who has not followed the
common error, in relation to the age of St Francis Xavier: for the rest
of them not precisely knowing the year and day of his birth, have made
him ten years older than he was; placing his nativity about the time
when the passage to the East Indies was discovered by Vasco de Gama.

But Father Massei has taken his measures in that particular, from Father
Poussines, that judicious person to whom we are owing for the new letters
of St Xavier, and who has composed a dissertation in Latin, touching the
year of our apostle's birth.

He produces, in the said treatise, a Latin paper, written in all
appearance in the year 1585, and found in the records of the house of Don
Juan Antonio, Count of Xavier. That paper,--wherein is treated of the
ancestors and birth of the saint, and which very probably, as Poussines
judges, is the minute of a letter sent to Rome, where Dr Navara then
resided, to whom it refers you,--that paper, I say, has these words in
it: _Non scitur certò annus quo natus est P. Franciscus Xaverius. Vulgo
tamen invaluit, a quibusdam natum cum dici anno millesimo quadragintesimo
nonagesimo-sexto_: which is to say, the year is not certainly known, in
which Father Francis Xavier was born; but it is generally held, that some
have reported he was born in the year 1496.

But it is to be observed, that these words, _Non scitur certò annus quo
natus est P. Franciscus Xaverius_, are dashed out with the stroke of a
pen. There is also a line drawn over these other words, _Natum eum dici
millesimo, quadragintesimo, nonagesimo-sexto_: and this is written over
head, _Natus est P. Franciscus Xaverius anno millesimo quingentesimo
sexto_. Father Francis Xavier was born in the year 1506. There is also
written in the margin, _Natus est die 7 Aprilis, anni 1506_. He was born
on the 7th of April, 1506.

That which renders this testimony more authentic, is, that at the bottom
of the letter, these words, in Spanish, are written by the same hand
which corrected those two passages of which I spoke: _Hallo se la razon
del tiempo que el S. P. Francisco Xavier naciò, en un libro manual de su
hermano el Capitan Juan de Azpilcueta: la qual sacò de un libro, de su
padre Don Juan Jasso; viz_. "The time when the blessed Father Francis
Xavier was born, is found in the journal of his brother Don Juan de
Azpilcueta, who extracted it from the journal or manual of his father Don
Juan Jasso." 'Tis on this foundation, that, before I had read the Life
written by Father Massei, I had already closed with the opinion of Father
Poussines.

As to the precise day of the father's death, I have followed the common
opinion, which I take to be the most probable, in conformity to the bull
of his canonization. For the historians who have mentioned it, agree not
with each other, on what clay he died. 'Tis said in Herbert's Travels to
the Indies and Persia, translated out of the English, "St Francis Xavier,
the Jesuit of Navarre, died the 4th of December, 1552." Ferdinand Mendez
Pinto, the Portuguese, affirms, that he died at midnight, on Saturday the
2d of December, the same year. A manuscript letter, pretended to be
written by Anthony de Sainte Foy, companion to Xavier for the voyage of
China, the truth of which I suspect, relates, that the Saint died on a
Sunday night at two of the clock, on the 2d of December, 1552. Now 'tis
most certain, that in the year 1552, the 2d of December fell on a Friday;
so that it is a manifest mistake to say, that St Xavier died that year
either on Saturday or Sunday the 2d of December.

I should apprehend, lest a life so extraordinary as this might somewhat
shock the profaner sort of men, if the reputation of St Francis Xavier
were not well established in the world, and that the wonderful things he
did had not all the marks of true miracles. As the author who made the
collection of them has well observed, the mission of the saint gives them
an authority, even in our first conceptions of them: for being sent from
God for the conversion of infidels, it was necessary that the faith
should be planted in the East, by the same means as it had been through
all the world, in the beginning of the church.

Besides which, never any miracles have been examined with greater care,
or more judicially than these. They were not miracles wrought in private,
and which we are only to believe on the attestation of two or three
interested persons, such who might have been surprised into an opinion of
them; they were ordinarily public matters of fact, avowed by a whole city
or kingdom, and which had for witnesses the body of a nation, for the
most part Heathen, or Mahometan. Many of these miracles have been of long
continuance; and it was an easy matter for such who were incredulous, to
satisfy their doubts concerning them. All of them have been attended by
such consequences as have confirmed their truth, beyond dispute: such as
were--the conversions of kingdoms, and of kings, who were the greatest
enemies to Christianity; the wonderful ardency of those new Christians,
and the heroical constancy of their martyrs. But after all, nothing can
give a greater confirmation of the saint's miracles, than his saint-like
life; which was even more wonderful than the miracles themselves. It was
in a manner of necessity, that a man of so holy a conversation should
work those things, which other men could not perform; and that, resigning
himself to God, with an entire confidence and trust, in the most
dangerous occasions, God should consign over to him some part of his
omnipotence, for the benefit of souls.




THE LIFE OF ST FRANCIS XAVIER.



BOOK I.


_His birth. His natural endowments, and first studies. His father
purposes to recal him from his studies, and is diverted from that
resolution. He continues his studies, and sets up a philosophy lecture.
He is preserved from falling into heresy. His change of life. His
retirement, and total conversion. He consecrates himself to God, by a
vow. What happened to him in his journey to Venice. What he did at
Venice. He goes to Rome, and from thence returns to Venice. He prepares
himself to celebrate his first mass. He celebrates his first mass, and
falls sick after it. St Jerome appears to him. He goes to Bolognia, and
labours there with great success. He relapses into his sickness, and yet
continues preaching. He is recalled to Rome by Father Ignatius, and
labours there with great success. The occasion of the mission into the
Indies. He is named for the mission of the Indies. God mysteriously
reveals to him his intended mission to the Indies. He takes his leave of
the Pope, and what his Holiness said to him. He departs from Rome. How he
employed himself during his journey. His letter to Ignatius. Some
remarkable accidents in his journey to Lisbon. He passes by the castle of
Xavier without going to it. He arrives at Lisbon, and cures Rodriguez
immediately after his coming. He is called to court. The manner of his
life at Lisbon. He refuses to visit his uncle, the Duke of Navarre. The
fruit of his evangelical labours. The reputation he acquired at Lisbon.
They would retain him in Portugal. He is permitted to go to the Indies,
and the king discourses with him before his departure. He refuses the
provisions offered him for his voyage. He goes for the Indies, and what
he said to Rodriguez at parting_.


I have undertaken to write the life of a saint, who has renewed, in the
last age, the greatest wonders which were wrought in the infancy of the
church; and who was himself a living proof of Christianity. There will be
seen in the actions of one single man, a new world converted by the power
of his preaching, and by that of his miracles: idolatrous kings, with
their dominions, reduced under the obedience of the gospel; the faith
flourishing in the very midst of barbarism; and the authority of the
Roman church acknowledged by nations the most remote, who were utterly
unacquainted with ancient Rome.

This apostolical man, of whom I speak, is St Francis Xavier, of the
society of Jesus, and one of the first disciples of St Ignatius Loyola.
He was of Navarre; and, according to the testimony of Cardinal Antonia
Zapata, who examined his nobility from undoubted records, he derived his
pedigree from the kings of Navarre.

His father was Don Juan de Jasso, a lord of great merit, well conversant
in the management of affairs, and who held one of the first places in the
council of state, under the reign of King John III. The name of his
mother was Mary Azpilcueta Xavier, heiress to two of the most illustrious
families in that kingdom; for the chief of her house, Don Martin
Azpilcueta, less famous by the great actions of his ancestors, than by
his own virtue, married Juana Xavier, the only daughter and remaining
hope of her family. He had by her no other child but this Mary of whom we
spoke, one of the most accomplished persons of her time.

This virgin, equally beautiful and prudent, being married to Don Jasso,
became the mother of many children; the youngest of whom was Francis, the
same whose life I write. He was born in the castle of Xavier, on the 7th
of April, in the year 1506. That castle, situated at the foot of the
Pyrenean Mountains, seven or eight leagues distant from Pampeluna, had
appertained to his mother's house for about two hundred and fifty years;
his progenitors on her side having obtained it in gift from King Thibald,
the first of that name, in recompence of those signal services which they
had performed for the crown. 'Tis from thence they took the name of
Xavier, in lieu of Asnarez, which was the former name of their family.
This surname was conferred on Francis, as also on some of the rest of
his brothers, lest so glorious a name, now remaining in one only woman,
should be totally extinguished with her.

That Providence, which had selected Francis for the conversion of such
multitudes of people, endued him with all the natural qualities which are
requisite to the function of an apostle. He was of a strong habit of
body, his complexion lively and vigorous, his genius sublime and capable
of the greatest designs, his heart fearless, agreeable in his behaviour,
but above all, he was of a gay, complying, and winning humour: this
notwithstanding, he had a most extreme aversion for all manner of
immodesty, and a vast inclination for his studies.

His parents, who lived a most Christian life, inspired him with the fear
of God from his infancy, and took a particular care of his education. He
was no sooner arrived to an age capable of instruction, than, instead of
embracing the profession of arms, after the example of his brothers, he
turned himself, of his own motion, on the side of learning; and, as he
had a quick conception, a happy memory, and a penetrating mind, he
advanced wonderfully in few years.

Having gained a sufficient knowledge in the Latin tongue, and discovered
a great propensity to learning, he was sent to the university of Paris,
the most celebrated of all Europe, and to which the gentlemen of Spain,
Italy, and Germany, resorted for their studies.

He came to Paris in the eighteenth year of his age, and fell immediately
on the study of philosophy. 'Tis scarcely credible with how much ardour
he surmounted the first difficulties of logic. Whatsoever his
inclinations were towards a knowledge so crabbed and so subtle, he tugged
at it with incessant pains, to be at the head of all his fellow students;
and perhaps never any scholar besides himself could join together so much
ease, and so much labour.

Xavier minded nothing more, than how to become an excellent philosopher,
when his father, who had a numerous family of children, and who was one
of those men of quality, whose fortunes are not equal to their birth, was
thinking to remove him from his studies, after having allowed him a
competent maintenance for a year or two. He communicated these his
thoughts to Magdalen. Jasso, his daughter, abbess of the convent of St
Clare de Gandia, famous for the austerity of its rules, and established
by some holy Frenchwomen of that order, whom the calamities of war had
forced to forsake their native country, and to seek a sanctuary in the
kingdom of Valencia.

Magdalen, in her younger days, had been maid of honour and favourite to
the Catholic queen Isabella. The love of solitude, and of the cross, had
caused her to forsake the court of Arragon, and quit for ever the
pleasures of this world. Having chosen the most reformed monastery of
Spain for the place of her retreat, she applied herself, Avith fervour,
to the exercises of penitence and prayer; and became, even from her
noviciate, a perfect pattern of religious perfection.

During the course of her life, she had great communications with God; and
one day he gave her to understand, that she should die a sweet and easy
death; but, on the contrary, one of her nuns was pre-ordained to die in
strange torments. The intention of God was not thereby to reveal to the
abbess what was really to happen, but rather to give her an opportunity
of exercising an heroic act of charity. She comprehended what her
heavenly Father exacted from her, and petitioned him for an exchange.

God granted to her what himself had inspired her to demand; and was
pleased to assure her, by a new revelation, that he had heard her
prayers. She made known to her ghostly father what had passed betwixt God
and her, and time verified it: for the sister above mentioned died
without sickness, and appeared in dying to have had a foretaste of the
joys to come. On the other side, the abbess was struck with a terrible
disease, which took all her body, as it were, in pieces, and made her
suffer intolerable pains; yet even those pains were less cruel to her,
than those inward torments which God at the same time inflicted on her.
She endured all this with wonderful patience and resignation; being well
assured, that in the whole series of these dispensations there was
somewhat of divine.

For what remains concerning her, from the first years of her entry into a
religious life, the gift of prophecy shone so visibly in her, that none
doubted but that she was full of the spirit of God; and 'tis also
probable, that she left a legacy of her prophetic gifts to her spiritual
daughters. For, after her decease, the nuns of Gandia foretold many
things, which afterward the event confirmed; as, amongst others, the
unhappy success of the expedition to Algier; of which the Duke of Borgia,
viceroy of Catalonia, gave the advertisement from them to Charles V. when
he was making his preparations for that enterprize.

It was six years before the death of Magdalen, that Don Jasso, her
father, writ to her concerning Xavier. After she had received the letter,
she was illuminated from above; and, according to the dictates of that
divine light, she answered Don Jasso, that he should beware of recalling
her brother Francis, whatsoever it might cost him for his entertainment
in the university of Paris. That he was a chosen vessel, pre-ordained to
be the apostle of the Indies, and that one day he should become a great
pillar of the church.

These letters have been preserved for a long time afterwards, and have
been viewed by many persons, who have deposed the truth judicially in the
process of the canonization of the saint.

Don Jasso received this answer from his daughter as an oracle from
heaven; and no longer thought of recalling his son from his studies.

Xavier, thereupon, continued his philosophy; and succeeded so well in it,
that having maintained his thesis, at the end of his course, with a
general applause, and afterwards taking his degree of master of arts, he
was judged worthy to teach philosophy himself. His parts appeared more
than ever in this new employment; and he acquired an high reputation in
his public lectures on Aristotle. The praises, which universally were
given him, were extremely pleasing to his vanity. He was not a little
proud to have augmented the glory of his family by the way of learning,
while his brothers were continually adorning it by that of arms; and he
flattered himself, that the way which he had taken, would lead him onward
to somewhat of greater consequence.

But God Almighty had far other thoughts than those of Xavier; and it was
not for these fading honours that the Divine Providence had conducted him
to Paris.

At the same time, when this young master of philosophy began his course,
Ignatius Loyola, who had renounced the world, and cast the model of a
learned society, wholly devoted to the salvation of souls, came into
France to finish his studies, which the obstacles he found in Spain,
after his conversion, had constrained him to interrupt.

He had not continued long in the university of Paris, before he heard
talk of Xavier, and grew acquainted with him. Our new professor, who
taught at the college of Beauvois, though he dwelt in the college of St
Barbe, with Peter le Fevre, a Savoyard, was judged by Ignatius to be very
proper for the preaching of the gospel, as well as his companion. To gain
the better opportunity of insinuating himself into their acquaintance, he
took lodgings with them, and was not wanting to exhort them to live up to
the rules of Christianity.

Le Fevre, who was of a tractable nature, and was not enamoured of the
world, resigned himself without opposition. But Xavier, who was of a
haughty spirit, and whose head was filled with ambitious thoughts, made a
fierce resistance at the first. The discipline and maxims of Ignatius,
who lived in a mean equipage, and valued nothing but that poverty, made
him pass for a low-minded fellow in the opinion of our young gentleman.
And accordingly Xavier treated him with much contempt; rallying him on
all occasions, and making it his business to ridicule him.

This notwithstanding, Ignatius omitted no opportunities of representing
to him the great consequence of his eternal welfare, and urging the words
of our blessed Saviour, "What profit is it to a man to gain the whole
world, and to lose his own, soul?" but perceiving that he could make no
impression on a heart where self-conceit was so very prevalent, and which
was dazzled with vain-glory, he bethought, himself of assaulting him on
the weaker side.

When he had often congratulated with him for those rare talents of
nature with which he was endowed, and particularly applauded his great
wit, he made it his business to procure him scholars, and to augment his
reputation by the crowd of his auditors. He conducted them even to his
chair; and in presenting them to their master, never failed to make his
panegyric.

Xavier was too vain, not to receive, with a greedy satisfaction, whatever
incense was given him of that kind: applause was welcome from whatever
hands it came; and withal he was too grateful, not to acknowledge those
good offices which were done him, by a person whom he had used so very
ill: he was the more sensible of such a kindness, by being conscious to
himself how little he had deserved it. He began to look with other eyes
on him who had the appearance of so mean a creature; and at the same time
was informed, that this man, of so despicable a presence, was born of one
of the noblest families in Guypuscoa; that his courage was correspondent
to his birth; and that only the fear of God had inspired him with the
choice of such a life, so distant from his inclination, and his quality.

These considerations, in favour of Ignatius, led him to hearken, without
repugnance, to those discourses which were so little suitable to his
natural bent; as if the quality and virtue of him who made them, had
given a new charm and weight to what he said.

While things were passing in this manner, Xavier's money began to fail
him, as it frequently happens to foreigners, who are at a great distance
from their own country; and Ignatius, who was newly returned from the
voyages which he had made into Flanders and England, from whence he had
brought back a large contribution of alms, assisted him in so pressing
an occasion, and thereby made an absolute conquest of his affections.

The heresy of Luther began to spread itself in Europe: and it was an
artifice of those sectaries, to procure proselytes in the Catholic
universities, who, by little and little, might insinuate their new
opinions into the scholars, and their masters. Many knowing men of
Germany were come on that design to Paris, though under the pretence of
seconding the intentions of Francis the First, who was desirous to
restore learning in his kingdom. They scattered their errors in so
dexterous a manner, that they made them plausible; and principally
endeavoured to fasten on young scholars, who had the greatest reputation
of wit. Xavier, who was naturally curious, took pleasure in these
novelties, and had run into them of his own accord, if Ignatius had not
withdrawn him. He gave an account of this very thing not long afterwards
in a letter to his elder brother, Don Azpilcueta, of which Ignatius
himself was the bearer; who made a voyage into Spain, for those reasons
which I have set down in another place. And these are his words, which
well deserve to be related.

"He has not only relieved me, by himself, and by his friends, in those
necessities to which I was reduced; but, which is of more importance, he
has withdrawn me from those occasions which I had to contract a
friendship with young men of my own standing, persons of great wit, and
well accomplished, who had sucked in the poison of heresy, and who hid
the corruptions of their heart under a fair and pleasing outside. He
alone has broken off that dangerous commerce in which my own imprudence
had engaged me; and has hindered me from following the bent of my easy
nature, by discovering to me the snares which were laid for me. If Don
Ignatius had given me no other proof of his kindness, I know not how I
could be able to return it, by any acknowledgments I could make: for, in
short, without his assistance, I could not have defended myself from
those young men, so fair in their outward carriage, and so corrupt in the
bottom of their hearts."

We may conclude, from this authentic testimony, that Xavier, far from
carrying the faith to the remotest nations of idolaters, was in danger to
make shipwreck of his own; had he not fallen into the hands of such a
friend as was Ignatius, who detested even the least appearance of heresy,
and whose sight was sharp enough to discover heretics, how speciously
soever they were disguised.

It was not sufficient to have only preserved Xavier from error, but it
was farther necessary to wean him altogether from the world: these
favourable dispositions which appeared in him, encouraged Ignatius to
pursue his design, and gave him hope of a fortunate success. Having one
day found Xavier more than ordinarily attentive, he repeated to him these
words more forcibly than ever: "What will it profit a man to gain the
whole world, and to lose his own soul?" After which he told him, that a
mind so noble and so great as his, ought not to confine itself to the
vain honours of this world; that celestial glory was the only lawful
object of his ambition; and that right reason would require him to prefer
that which was eternally to last, before what would vanish like a dream.

Then it was that Xavier began to see into the emptiness of earthly
greatness, and found himself touched with the love of heavenly things.
But these first impressions of grace had not all their effect
immediately: he made frequent reflections within himself, of what the man
of God had said to him; and it was not without many serious thoughts, and
after many a hard struggling, that, being overcome at length by the power
of those eternal truths, he took up a solid resolution, of living
according to the maxims of the gospel, and of treading in his footsteps,
who had made him sensible of his being gone astray.

He resigned himself therefore to the conduct of Ignatius, after the
example of Le Fevre, who had already reformed his life, and was inflamed
with the zeal of edifying others. The directions of a guide so well
enlightened, made easy to Xavier the paths of that perfection which were
hitherto unknown to him. He learnt from his new master, that the first
step which a sincere convert is to make, is to labour in the subduing of
his darling passion. As vainglory had the greatest dominion over him, his
main endeavours, from the very beginning, were to humble himself, and to
confound his own pride in the sense of his emptiness, and of his sins.
But well knowing that he could not tame the haughtiness of the soul
without mortifying the flesh, he undertook the conquest of his body, by
haircloth, by fasting, and other austerities of penance.

When his time of vacancies was come, he performed his spiritual
exercises, which his lectures of philosophy had till then hindered. Those
very exercises I mean, which Ignatius, inspired of God, had composed at
Manreze; and of which I have drawn the model, in the life of that holy
founder of the society of Jesus.

He began his retirement with an extraordinary fervour, even to the
passing of four days entire without taking any nourishment. His
contemplations were wholly busied, day and night, on divine matters. And
an ancient memorial assures us, that he went to his devotions with his
hands and feet tied; either to signify, that he was desirous to do
nothing, but by the inspiration of the Holy Spirit, or to give himself
the same usage which was given to the man in the parable of the gospel;
"who dared to appear in the wedding-room, without cloathing himself in
wedding-garments."

By meditating at his leisure on the great truths of Christianity, and
especially on the mysteries of our Saviour, according to the method of
Ignatius, he was wholly changed into another man; and the humility of the
cross appeared to him more amiable than all the glories of the world.
These new insights caused him, without the least repugnance, to refuse a
canonry of Pampeluna, which was offered him at that time, and was very
considerable, both in regard of the profits and of the dignity. He formed
also, during his solitude, the design of glorifying God by all possible
means, and of employing his whole life for the salvation of souls.

On these foundations, having finished the course of philosophy which he
read, and which had lasted three years and a half, according to the
custom of those times, he studied in divinity, by the counsel of
Ignatius, whose scholar he openly declared himself to be.

In the mean time, Ignatius, who found in himself an inward call to the
Holy-Land, for the conversion of Jews and Infidels, discovered his
intentions to Xavier, which he had already communicated to Le Fevre, and
four other learned young men, who had embraced his form of life.

All the seven engaged themselves, by promise to each other, and by solemn
vows to God Almighty, to forsake their worldly goods, and undertake a
voyage to Jerusalem; or in case that, in the compass of a year, they
could not find an accommodation of passing the seas, that they would cast
themselves at the feet of our holy Father, for the service of the church,
into whatever part of the world he would please to send them.

They made these vows at Montmartre, on the day of our Lady's assumption,
in the year 1534. That holy place, which has been watered with the blood
of martyrs, and where their bodies are still deposited, inspired a
particular devotion into Xavier, and possessed him with a fervent desire
of martyrdom.

Towards the end of the year following, he went from Paris, in the company
of Le Fevre, Laynez, Salmeron, Rodriguez, Bobadilla, and three other
divines, whom Le Fevre had gained in the absence of Ignatius, who, for
important reasons, was obliged to go before, and who was waiting for them
at Venice.

Somewhat before their departure, Xavier, who was sometimes too far
transported by the fervency of his soul, had tied his arms and thighs
with little cords, to mortify himself, for some kind of vain satisfaction
which he took in out-running and over-leaping his young companions; for
he was very active; and, amongst all the recreations used by scholars,
he liked none but the exercises of the body.

Though the cords were very straight about him, yet he imagined they would
not hinder him from travelling on foot. But he had scarcely begun his
journey, when he was taken with extreme pains. He bore them as well as he
was able; and dissembled them, till his strength failed him. His motion
had swelled his thighs, and indented the cords so deep into his flesh,
that they were hardly visible; insomuch that the chirurgeons, to whom his
fellows discovered them, plainly said, that any incisions which could be
made, would serve only to increase his pains, and that the ill was
incurable.

In this dangerous conjuncture, Le Fevre, Laynez, and the rest, had
recourse to Almighty God, and not in vain. Xavier waking the next
morning, found the cords fallen down, the swelling wholly taken away from
his thighs, and the marks of the cords only remaining on his flesh. They
joined in actions of thanksgiving to the Almighty, for his providential
care already shewn in their behalf; and though the ways were very rugged,
in the inclemency of that season, yet they cheerfully pursued their
journey.

Xavier was serviceable to his companions on all occasions, and was always
beforehand with them in the duties of charity; whether it were, that,
being naturally officious, and of a warm temper, he was more eager to
employ himself for them; or that his health, miraculously restored,
rendered him more obliging and charitable towards those by whose prayers
it was recovered.

When they were arrived at Venice, their breathings were only after the
holy places. Ignatius, whom they were ravished to see again, and whom
they acknowledged for their common father, was of opinion, that while
they were waiting the opportunity of going to receive the Pope's blessing
for their voyage to Jerusalem, each of them should employ himself on
works of charity, in the hospitals of the town.

Xavier, whose lot fell in the hospital of the incurable, was not
satisfied only with busying himself all day, in dressing sick men's
sores, in making their beds, and doing them more inferior service, but
also passed whole nights in watching by them. But his care and pains were
not confined to the succour of their bodies. Though he was wholly
ignorant of the Italian tongue, he frequently spoke of God to them; and,
above all things, exhorted the greatest libertines to repentance, by
causing them to comprehend, in the best manner he was able, that though
their corporal maladies were incurable, yet the diseases of their souls
were not so; that how enormous soever our offences were, we ought always
to rely on God's mercy; and that a desire of being sincerely converted,
was only requisite in sinners for obtaining the grace of their
conversion.

One of these sick alms-men had an ulcer, which was horrible to the sight,
but the noisomeness of the stench was yet more insupportable; every one
shunned the miserable creature, not enduring so much as to approach him;
and Xavier once found a great repugnance in himself to attend him: but at
the same time, he called to his remembrance a maxim of Ignatius, that we
make no progress in virtue, but by vanquishing ourselves; and that the
occasion of making a great sacrifice, was too precious to be lost. Being
fortified with these thoughts, and encouraged by the example of St
Catharine de Sienna, which came into his mind, he embraced the sick
person, applied his mouth to the ulcer, surmounted his natural loathing,
and sucked out the corruption. At the same moment his repugnance
vanished; and after that, he had no farther trouble in the like cases: of
so great importance it is to us, once to have thoroughly overcome
ourselves.

Two months were passed away in these exercises of charity. After which he
set forward on his journey to Rome with the other disciples of Ignatius,
who himself stayed behind alone at Venice. They underwent great hardships
in their way. It rained continually, and bread was often wanting to them,
even when their strength was wasted. Xavier encouraged his companions,
and sustained himself by that apostolic spirit with which God replenished
him from that time forwards, and which already made him in love with pain
and sufferings.

Being arrived at Rome, his first care was to visit the churches, and to
consecrate himself to the ministry of the gospel, upon the sepulchre of
the holy apostles. He had the opportunity of speaking more than once
before the Pope: for the whole company of them being introduced into the
Vatican, by Pedro Ortiz, that Spanish doctor whom they had formerly
known at Paris, and whom the emperor had sent to Rome for the affair
concerning the marriage of Catharine of Arragon, queen of England, Paul
the Third, who was a lover of learning, and who was pleased to be
entertained at his table with the conversation of learned men, commanded
that these strangers, whose capacity he had heard so extremely praised,
should be admitted to see him for many days successively; and that in his
presence they should discourse concerning divers points of
school-divinity.

Having received the benediction of our holy father for their voyage to
the Holy Land, and obtained the permission for those amongst them who
were not in sacred orders, to receive them, they returned to Venice.
Xavier there made his vows of poverty and perpetual chastity, together
with the rest, in the hands of Jeronimo Veralli, the Pope's nuncio; and
having again taken up his post in the hospital of the incurable, he
resumed his offices of charity, which his journey to Rome had constrained
him to interrupt, and continued in those exercises till the time of his
embarkment.

In the mean time, the war which was already kindled betwixt the Venetians
and the Turk, had broken the commerce of the Levant, and stopt the
passage to the Holy Land; insomuch, that the ship of the pilgrims of
Jerusalem went not out that year, according to the former custom.

This disappointment wonderfully afflicted Xavier; and the more, because
he not only lost the hope of seeing those places which had been
consecrated by the presence and the blood of Jesus Christ, but was
also bereft of an occasion of dying for his divine Master. Yet he
comforted himself in reflecting on the method of God's providence; and at
the same time, not to be wanting in his duty to his neighbour, he
disposed himself to receive the orders of priesthood, and did receive
them with those considerations of awful dread, and holy confusion, which
are not easy to be expressed.

The town appeared to him an improper place for his preparation, in order
to his first mass. He sought out a solitary place, where, being separated
from the communication of man, he might enjoy the privacies of God. He
found this convenience of a retirement near Monteselice, not far from
Padua: it was a miserable thatched cottage, forsaken of inhabitants, and
out of all manner of repair. Thus accommodated, he passed forty days,
exposed to the injuries of the air, lying on the cold hard ground,
rigidly disciplining his body, fasting all the day, and sustaining nature
only with a little pittance of bread, which he begged about the
neighbourhood; but tasting all the while the sweets of paradise, in
contemplating the eternal truths of faith. As his cabin did not unfitly
represent to him the stable of Bethlehem, so he proposed to himself
frequently the extreme poverty of the infant Jesus, as the pattern of his
own; and said within himself, that, since the Saviour of mankind had
chosen to be in want of all things, they who laboured after him for the
salvation of souls, were obliged, by his example, to possess nothing in
this world.

How pleasing soever this loneliness were to him, yet, his forty days
being now expired, he left it, to instruct the villages and
neighbour-towns, and principally Monteselice, where the people were
grossly ignorant, and knew little of the duties of Christianity.

The servant of God made daily exhortations to them, and his penitent
aspect gave authority to all his words; insomuch, that only looking on
his face, none could doubt but he was come from the wilderness to
instruct them in the way to heaven. He employed himself during the space
of two or three months in that manner: for, though there was no
appearance that any vessel should set sail for the Holy Land, yet
Ignatius and his disciples, who had obliged themselves to wait one year
in expectation of any such opportunity, would not depart from the
territories of the republic till it was totally expired, that they might
have nothing to upbraid themselves, in relation to the vow which they had
made.

Xavier being thus disposed, both by his retirement, and his exterior
employments, at length said his first mass at Vicenza; to which place
Ignatius had caused all his company to resort; and he said it with tears
flowing in such abundance, that his audience could not refrain from
mixing their own with his.

His austere, laborious life, joined with so sensible a devotion, which
often makes too great an impression on the body, so much impaired the
strength of his constitution, that he fell sick, not long after his first
mass. He was carried into one of the own hospitals, which was so crowded,
and so poor, that Xavier had in it but the one half of a wretched bed,
and that too in a chamber which was open on every side. His victuals were
no better than his lodging, and never was sick man more destitute of
human succours. But, in requital, heaven was not wanting to him.

He was wonderfully devoted to St Jerome; and had often had recourse to
that blessed doctor of the church for the understanding of difficult
places in the scripture. The saint appeared to him one night, refulgent
in his beams of glory, and gave him consolation in his sickness; yet, at
the same time, declaring to him, that a far greater affliction than the
present was waiting for him at Bolognia, where himself and one of his
companions were to pass the winter; that some of them should go to Padua,
some to Rome, others to Ferrara, and the remainder of them to Sienna.

This apparition fortified Xavier so much, that he recovered suddenly; yet
whether he had some doubts concerning it, or was of opinion that he
ought to keep it secret, he said nothing of it at that time. But that
which then happened to him made it evident, that the vision was of God:
for Ignatius, who was ignorant of what had been revealed to Xavier,
having assembled his disciples, gave them to understand, that since the
gate of the Holy Land was shut against them, they ought not any longer to
defer the offering of their service to the Pope; that it was sufficient
if some of them went to Rome, while the rest of them dispersed themselves
in the universities of Italy, to the end, they might inspire the fear of
God into the scholars, and gather up into their number some young
students of the greatest parts. Ignatius appointed them their several
stations, just as they had been foreshewn by St Jerome; and that of
Bolognia fell to the share of Xavier and Bobadilla.

After their arrival at Bolognia, Xavier went to say a mass at the tomb of
St Dominic; for he had a particular veneration for the founder of that
order, whose institution was for the preaching of the gospel.

A devout virgin, whose name was Isabella Casalini, seeing him at the
altar, judged him to be a man of God; and was led by some interior motion
to speak to this stranger priest when his mass was ended. She was so much
edified, and so satisfied with the discourse of Xavier, that she
immediately informed her uncle, at whose house she lodged, of this
treasure which she had discovered.

Jerome Casalini, who was a very considerable clergyman, both in regard of
his noble blood, and of his virtue, went in search of this Spanish
priest, upon the account which was given of him by his niece; and, having
found him at the hospital, he importuned him so much to take a lodging in
his house, that Xavier could not in civility refuse him. But the holy man
would never accept of his table, of whose house he had accepted. He
begged his bread from door to door according to his usual custom; and
lived on nothing but the alms which was given him in the town.

Every day, after having celebrated the divine mysteries in St Lucy's
church, of which Casalini was curate, he there heard the confessions of
such as presented themselves before him: after which he visited the
prisons and the hospitals, catechised the children, and preached to the
people.

'Tis true, he spoke but very ill; and his language was only a kind of
Lingua Franca, a confused medley of Italian, French, and Spanish: but he
pronounced it with so much vehemence, and the matter of his sermons was
so solid, that his ill accent and his improper phrases were past by. His
audience attended to him, as to a man descended from above, and his
sermon being ended, came to cast themselves at his feet, and make
confession.

These continual labours, during a very sharp winter, threw him into a
relapse of sickness, much more dangerous than the former; as it were to
verify the prediction of St Jérome; for he was seized with a quartan
ague, which was both malignant and obstinate; insomuch that it cast him
into an extreme faintness, and made him as meagre as a skeleton. In the
mean time, lean and languishing as he was, he ceased not to crawl to the
public places, and excite passengers to repentance. When his voice failed
him, his wan and mortified face, the very picture of death, seemed to
speak for him, and his presence alone had admirable effects.

Jerome Casalini profited so well by the instructions and example of the
holy man, that he arrived in a short space to a high degree of holiness:
the greater knowledge he had of him, he the more admired him, as he
himself related. And it is from this virtuous churchman chiefly, that we
have this account of Xavier, that having laboured all the day, he passed
the night in prayer; that on Friday saying the mass of the passion, he
melted into tears, and was often ravished in his soul; that he spoke but
seldom, but that all his words were full of sound reason, and heavenly
grace.

While Xavier was thus employing his labours at Bolognia, he was recalled
to Rome by Father Ignatius; who had already presented himself before the
Pope, and offered him the service both of himself and his companions.
Pope Paul the Third accepted the good will of these new labourers;
enjoining them to begin their work in Rome, and preach under the
authority of the Holy See. The principal churches were assigned them; and
that of St Laurence in Damaso was allotted to Xavier.

Being now freed from his quartan ague, and his strength being again
restored, he preached with more vigour and vehemence than ever.

Death, the last judgment, and the pains of hell, were the common subject
of his sermons. He proposed those terrible truths after a plain manner,
but withal so movingly, that the people, who came in crowds to hear him
preach, departed out of the church in a profound silence; and thought
less of giving praises to the preacher, than of converting their own
souls to God.

The famine, which laid waste the city of Rome at that time, gave
opportunity to the ten stranger-priests, to relieve an infinite number of
miserable people, oppressed with want, and unregarded. Xavier was ardent
above the rest, to find them places of accommodation, and to procure alms
for their subsistence. He bore them even upon his shoulders to the places
which were provided for them, and attended them with all imaginable care.

In the mean time, James Govea, a Portuguese, who had been acquainted with
Ignatius, Xavier, and Le Fevre, at Paris, and who was principal of the
college of Saint Barbe, when they lived together there, being come to
Rome on some in portant business, for which he was sent thither by John
III. King of Portugal, and seeing the wonderful effects of their
ministry, wrote to the king, as he had formerly done from Paris, on the
reports which were spread of them, that such men as these, knowing,
humble, charitable, inflamed with zeal, indefatigable in labour, lovers
of the cross, and who aimed at nothing but the honour of Almighty God,
were fit to be employed in the East-Indies, to plant and propagate the
faith. He adjoined, that if his majesty were desirous of these excellent
men, he had only to ask them from the Pope, who had the absolute
disposition of them.

John III., the most religious prince then living, wrote thereupon to his
ambassador, Don Pedro Mascaregnas, and ordered him to obtain from his
Holiness, six at least of those apostolic men, which had been commended
to him by Govea. The Pope having heard the proposition of Mascaregnas,
remitted the whole business to Father Ignatius, for whom he had already a
great consideration, and who had lately presented to his Holiness the
model of the new order, which he and his companions were desirous to
establish.

Ignatius, who had proposed to himself no less a design than the
reformation of the whole world, and who saw the urgent necessities of
Europe, infected with heresy on every side, returned this answer to
Mascaregnas, that often, which was their whole number, he could spare him
at the most but two persons. The Pope approved this answer, and ordered
Ignatius to make the choice himself. Thereupon Ignatius named Simon
Rodriguez, a Portuguese, and Nicholas Bobadilla, a Spaniard. The first of
these was, at that time, employed at Sienna, and the other in the kingdom
of Naples, as they had been commissioned by the Holy Father. Though
Rodriguez was languishing under a quartan ague, when he was recalled from
Sienna, yet he failed not to obey the summons; and shortly after
embarking on a ship of Lisbon which went off from Civita Vecchia, carried
with him Paul de Camerin, who, some months before, had joined himself to
their society.

As for Bobadilla, he was no sooner come to Rome, than he fell sick of a
continued fever; and it may be said, that his distemper was the hand of
heaven, which had ordained another in his stead for the mission of the
Indies. For sometimes that which appears but chance, or a purely natural
effect in the lives of men, is a disposition of the Divine Providence
which moves by secret ways to its own proposed ends; and is pleased to
execute those designs, by means as easy as they are powerful.

Mascaregnas, who had finished his embassy, and was desirous to carry with
him into Portugal the second missioner who had been promised him, was
within a day of his departure, when Bobadilla arrived. Ignatius seeing
him in no condition to undertake a voyage, applied himself to God for his
direction, in the choice of one to fill his place, or rather to make
choice of him whom God had chosen; for he was immediately enlightened
from above, and made to understand, that Xavier was that vessel of
election. He called for him at the same instant, and being filled with
the Divine Spirit, "Xavier," said he, "I had named Bobadilla for the
Indies, but the Almighty has nominated you this day. I declare it to you
from the vicar of Jesus Christ. Receive an employment committed to your
charge by his Holiness, and delivered by my mouth, as if it were
conferred on you by our blessed Saviour in person. And rejoice for your
finding an opportunity, to satisfy that fervent desire, which we all
have, of carrying the faith into remote countries. You have not here a
narrow Palestine, or a province of Asia, in prospect, but a vast extent
of ground, and innumerable kingdoms. An entire world is reserved for your
endeavours, and nothing but so large a field is worthy of your courage
and your zeal. Go, my brother, where the voice of God has called you;
where the Holy See has sent you, and kindle those unknown nations, with
the flame that burns within you."

Xavier, wholly confounded in himself with these expressions of Ignatius,
with tears of a tender affection in his eyes, and blushing in his
countenance, answered him, that he could not but be astonished, that he
should pitch upon a man, so weak, and pusillanimous as himself, for an
enterprize which required no less than an apostle: that nevertheless he
was ready to obey the commands of heaven; and that he offered himself,
with the whole power of his soul, to do and suffer all things for the
salvation of the Indies. After which, giving leave to his internal joy to
break out, and to diffuse itself, he more confidently said to Father
Ignatius, that his desires were now accomplished; that for a long time he
had sighed after the Indies without daring to declare it; and that he
hoped, from those idolatrous nations, to have the honour of dying for
Jesus Christ, which had been denied him in the Holy Land.

He added, in the height of these transports, that at length he saw that
clearly, of which God had often given him a glimpse, under some
mysterious figures. In effect, Xavier had frequently dreamed by night,
that he carried on his shoulders a gigantic and very swarthy Indian; and
opprest with this strong imagination, he groaned and sighed, in that
uneasy slumber, as one out of breath, and labouring under an intolerable
burden; insomuch that the noise of his groans and heavings waked those
who were lodged in the same chamber; and, one night it happening that
Father Laynez being awakened by it, asked him what it was that troubled
him: Xavier immediately told his dream, and added, that it put him into a
sweat, with big drops over all his body.

Besides this, he once beheld, either in a dream, or in a trance, vast
oceans full of tempests and of rocks, desart islands, barbarous
countries, hunger and thirst raging every where, nakedness, multiplicity
of labours, with bloody persecution, and imminent dangers of death and of
destruction. In the midst of this ghastly apparition, he cried aloud,
"yet more, O my God, yet more!" and Father Simon Rodriguez heard these
words distinctly; but however he importuned him to declare their meaning,
he would discover nothing at that time, till embarking for the Indies, he
revealed the mystery.

Such ideas, always present in his imagination, filled his familiar
discourses with notions of a new world, and the conversion of infidels.
While he was speaking on that subject, his face was on a fire, and the
tears came into his eyes. This was testified of him by Father Jerome
Dominic, who, before he entered into the Society, had conversed with him
at Bolognia, where a strict friendship was made betwixt them.

As Xavier was advertised of this voyage to the Indies but the day before
Mascaregnas departed, he had but time enough to piece up his cassock, bid
his friends farewell, and go to kiss the feet of our Holy Father.

Paul III., overjoyed, that under his pontificate a gate should be opened
to the gospel, in the Oriental Indies, received him with a most fatherly
affection, and excited him to assume such thoughts, as were worthy of so
high an undertaking; telling him for his encouragement, that the Eternal
Wisdom is never failing to supply us with strength, to prosecute the
labours to which it has ordained us, even though they should surpass all
human abilities. He must, indeed, prepare himself for many sufferings;
but the affairs of God succeeded not but by the ways of suffering, and
that none could pretend to the honour of an apostleship, but by treading
in the steps of the apostles, whose lives were but one continual cross,
and a daily death; that heaven had employed him in the mission of St
Thomas, the apostle of the Indies, for the conquest of souls; that it
became him to labour generously, in reviving the faith in those
countries, where it had been planted by that great apostle; and that if
it were necessary for him to shed his blood, for the glory of Christ
Jesus, he should account it his happiness to die a martyr.

It seemed that God himself had spoken by the mouth of his vicegerent,
such impression had these words on the mind and heart of Xavier. They
inspired into him a divine vigour; and in his answer to his Holiness,
there shone through a profound humility such a magnanimity of soul, that
Paul III. had from that very minute a certain presage of those wonderful
events which afterwards arrived. Therefore the most Holy Father, having
wished him the special assistance of God in all his labours, tenderly
embraced him, more than once, and gave him a most ample benediction.

Xavier departed in the company of Mascaregnas the 15th of March, in the
year 1540, without any other equipage besides his breviary. In giving his
last adieu to Father Ignatius, he cast himself at his feet, and with all
humility desired his blessing; and, in taking leave of Laynez, he put
into his hands a small memorial, which he had written, and signed.

This memorial, which is still preserved at Rome, contains, that he
approves, as much as depends on him, the rules and constitutions, which
shall be drawn up, by Ignatius and his companions; that he elects
Ignatius to be their general, and, in failure of him, Le Fevre; that he
consecrates himself to God, by the three vows, of poverty, chastity,
and obedience, in the Society of Jesus, when it shall be raised into a
religious order, by the apostolical authority.

The conclusion of that affair was daily expected; and indeed it was
happily finished, before the ending of the year, in that almost
miraculous manner, as is related in the Life of St Ignatius.

His journey from Rome to Lisbon was all the way by land, and was above
three months. Xavier had a horse allowed him, by order from the
ambassador; but they were no sooner on their way, than he made him
common. The Father often alighted to ease the servants who followed on
foot; or exchanged his horse with others, who were not so well mounted.
At the inns he was every man's servant, even to the rubbing of the
horses, by an excess of humility, which, on those occasions, caused him
to forget the dignity of his character. He resigned his chamber and his
bed to those who wanted them; and never lodged but either on the ground,
or on the litter in the stable. In the rest of his actions, ever
cheerful, and pleasant in discourse, which made all men desirous of his
company; but always mixing somewhat with that gaiety, which was edifying
both to the masters and the servants, and inspired them alike with
thoughts of piety.

They went by Loretto, where they rested at the least eight days; after
which they continued their journey by Bolognia. From thence, Xavier wrote
to Ignatius, in this manner:

"I received, on the holiday of Easter, the letter which you wrote and
inclosed in the packet of my lord ambassador. God only knows my joy in
receiving it. Believing, as I do, that we shall never entertain each
other in this world, by any other way than that of writing, and that we
shall never see each other but in heaven, it concerns us, that little
time we have to live in this place of exile, to give ourselves the mutual
consolation of frequent letters. The correspondence, on my part, shall be
exactly kept; for being convinced, by the reasons which you gave me at
our parting, that a commerce of this nature ought to be established, in a
regular method, betwixt the colonies and the mother country, I have
resolved, that in whatever parts of the world I shall reside, or any
members of our Society with me, to maintain a strict communication with
you, and with the fathers at Rome, and send you as large an account, as
possibly I can, of any news concerning us. I have taken my opportunity of
seeing the Cardinal of Invrea, as you gave me in command, and have
discoursed at leisure with him. He received me with much goodness, and
offered me, with great civility, his interest, for our common cause. In
the midst of the discourse, which we had together, I threw myself at his
feet, and kissed his hand, in the name of all our Society. As much as I
can gather by his words, he extremely approves the manner of our living.

"As concerning my lord ambassador, he loads me with so many favours, that
I should never conclude, if I began to relate them. And I know not
how I could suffer the many good offices he does me, if I had not some
hope of repaying him in the Indies, at the expence of my life itself. On
Palm-Sunday I heard his confession, and after him many of his domestic
servants; I communicated them afterwards, in the holy chapel of Loretto,
where I said mass. I likewise confessed them, and gave them the
communion, on Easter Sunday. My lord ambassador's almoner recommends
himself to your good prayers, and has promised to bear me company to the
Indies. I am more taken up with confessions here, than I was in Rome, at
St Lewis. I heartily salute all our fathers; and if I name not every one
of them in particular, I desire them to believe, 'tis neither from my
want of memory, or affection.

"Your brother and servant in Jesus Christ,
FRANCIS."
_from Bolognia, March_ 31. 1540.

The whole town of Bolognia was in motion at the approach of Father
Xavier: they were wonderfully affected to him, and in a manner esteemed
him their apostle: both great and small were desirous of seeing him, and
most of them discovered the state of their conscience to him; many of
them proffered themselves to go along with him to the Indies; all of them
shed tears at his departure, as thinking they should never more behold
him.

Jerome Casalini, curate of St Lucy, who had lodged him the year before,
was most particularly kind to him at his return: he obliged him to accept
of his house once more; and his church became as it were the public
rendezvous, where Xavier heard an infinite number of confessions.

In the rest of this long journey, there happened two or three passages,
which were sufficiently remarkable. A domestic servant to the ambassador,
who rode before as harbinger, to take up lodgings for the train, a
violent and brutal man, being reprehended by his lord for having been
negligent in his duty, fell into a horrible fit of passion, as soon as he
was out of Mascaregnas his presence. Xavier heard him, but took no notice
of it at that time, for fear of provoking him to any farther
extravagance. But the next morning, when the same person set out before
the company, according to his custom, he spurred after him at full speed.
He found him lying under his horse, who was fallen with him from a
precipice, the man sorely bruised, and the horse killed outright.
"Wretched creature," said the father to him, "what had become of thee, if
thou hadst died of this fall?" These few words made him sensible of his
furious expressions, for which he sincerely asked pardon of Almighty God;
and Xavier alighting, mounted him on his own horse, and walked on foot by
him, to their lodging.

Another time, the gentleman of the horse attempting to pass a small
river, which was very deep and rapid, the current carried away both man
and horse, and the whole company gave him for lost. Xavier, moved with
compassion for the danger of his soul, because, having had a call from
heaven to enter into a religious life, he had not followed the motions of
grace, but remained in the world, began to implore God in his behalf. The
ambassador, who had a great kindness for him, joined in that devout
action, and commanded the whole train to follow their example. They had
scarcely opened their mouths for him, when the man and horse, who were
both drowning, came again above water, and were carried to the bank. The
gentleman was drawn out, pale in his countenance, and half dead. When he
had recovered his senses, Xavier demanded of him, what thoughts he had,
when he was at the point of perishing? He freely acknowledged, that the
religious life, to which God had called him, then struck upon his soul;
with dismal apprehensions, for having neglected the means of his
salvation. He protested afterwards, as Xavier himself relates, in one of
his letters, that, in that dreadful moment, the remorse of his
conscience, and the sense of God's judgments on souls unfaithful to their
vocation, were more terrible to him, than the horrors even of death
itself. He spoke of eternal punishments, with expressions so lively and
so strong, as if he had already felt them, and was returned from hell. He
frequently said, (as the saint has assured us,) that, by a just judgment
of eternal God, those who, during their life, made no preparations for
their death, had not the leisure to think on God when death surprised
them.

The ambassador, and all his people, doubted not, but the safety of this
gentleman was to be ascribed to the merits of the saint: but Xavier
himself believed it to be the pure effect of the ambassador's devotion;
for thus he writes to father Ignatius concerning it--"Our Lord was
pleased to give ear to the fervent prayers of his servant Mascaregnas,
which he made with tears in his eyes, for the deliverance of the poor
creature, whom he looked upon as lost; and who was taken from the jaws of
death by a most evident miracle."

In passing over the Alps, the ambassador's secretary alighting to walk in
a difficult way, which he could not well observe, by reason of the snows,
his foot happened to slip on a sharp descent, and he rolled down into a
precipice: he had tumbled to the very bottom, if, in falling, his clothes
had not taken hold on one of the crags of the rock, where he remained
hanging over the depths without ability, either to disengage himself, or
get up again. Those who followed, made towards him, but the horror of
that abyss stopt short the most daring: Xavier only made not the least
demur; he descended the precipice, and lending his hand to the secretary,
by little and little dragged him up.

Being gotten out of France, and having passed the Pyreneans, on the side
of Navarre, when they were now approaching Pampeluna, Mascaregnas
bethought himself, that Father Francis, for by that name Xavier was
usually called, had not spoken one word of going to the castle of Xavier,
which was but little distant from their road: he remembered him of it,
and was even so importunate with him, as to say, that since he was about
to leave Europe, and perhaps never more to see it, he could not in
decency dispense with giving a visit to his family, and taking his last
leave of his mother, who was yet living.

But all the arguments of Mascaregnas wrought no effect upon a man, who,
having forsaken all things for the love of God, was of opinion, that he
had nothing remaining in this world; and who also was persuaded, that
flesh and blood are enemies to the apostolical spirit. He turned not out
of the road, but only said to the ambassador, that he deferred the sight
of his relations till he should visit them in heaven; that this transient
view would be accompanied but with melancholy and sadness, the common
products of a last farewell, but in heaven he should eternally behold
them with pleasure, and without the least allay of sorrow.

Mascaregnas had already a high idea of Xavier's virtue; but this
wonderful disengagement from the world yet more increased the esteem
which he had of him; insomuch, that before they reached Portugal, he sent
an express to King John III. with no other errand, than to inform him of
the holiness of this second missioner to the Indies.

They arrived at Lisbon towards the end of June; and Xavier retired to the
hospital of All Saints, where Rodriguez, who came by sea, had taken up
his lodging. He found him much weakened with a quartan ague, which had
not left him; and embraced him just at the moment when his fit was coming
on him. But whether it were, that the extreme joy which Rodriguez found,
so unexpectedly to see him, dissipated the humour which caused his
disease, or that the embraces of Xavier had from that time an healing
virtue; certain it is that the fit came not, and from thenceforward the
sick man entirely recovered of that distemper.

Three or four days after, they were both called to court. The king and
queen, who were in company together, received Xavier as a saint, on the
report of Mascaregnas, and entertained him with all imaginable shews of
kindness. They asked them diverse questions concerning their way of
living; by what accident their new Society came to be formed; and what
was the ground and ultimate design of it; and at last desired to be
informed by them, from whence proceeded that strange persecution, which
was raised in Rome against their body, which had made so great a noise
over all Europe. Xavier made answer to all these demands in few words,
but so very pertinently, as much satisfied both their majesties: they
gave great approbation, (as himself relates in his letter from Lisbon
to Ignatius,) to what he said, concerning the discipline of our houses,
the quality of our ministry, and the spirit and model of our foundation.

In the midst of the conversation, the king sent for the Prince of
Portugal, his son Don Juan, and the Infanta Maria, his daughter, that the
two missioners might see them. And from thence his majesty took occasion
of relating to them, how many children he had still living, and how many
he had lost, which turned the discourse on the education of youth; and
before the fathers were dismissed, the king recommended to their care, an
hundred young gentlemen, who were bred at court.

Though an officer of the palace had orders to prepare an handsome
lodging, with good accommodation, for Xavier and Rodriguez, they returned
to their hospital, and there continued. They would not so much as receive
their entertainment of diet, which was assigned them from court, but went
the round of the city begging alms at their appointed hours, and lived in
poverty, according to the manner of life which they had prescribed
themselves.

The fleet not being to set sail till the next spring, and these
apostolical persons not knowing what it was to live in idleness, Xavier
was not satisfied only to instruct those young gentlemen in piety, whom
the king had committed to his charge; he gave himself an employment, and
did at Lisbon what he had done at Venice, Bolognia, and Rome, for the
space of two years and more. But, besides that he assisted the sick in
the hospital day and night, visited the prisoners every day, and
catechised the children many times in the week, he often discoursed
with the principal persons of the court, and engaged them in the
spiritual exercises of Ignatius.

At first he preached not in the churches, judging, that the ministries of
the gospel ought to begin with less public actions; and went not into the
pulpit, without being first requested by the king, who one day sending
for him to the palace, acquainted him with the desire he had to hear him
preach; and told him, "That the Bishop of Lisbon was of opinion, that
they ought not any longer to defer his public exhortations."

Father Simon Rodriguez laboured also on his part, in the service of his
neighbour, according to the same method, and with the same spirit.

In the mean time, Martin d'Azpilcueta, surnamed the doctor of Navarre,
who was uncle to Xavier, on the mother's side, and who was chief
professor of divinity in the university of Coimbra, having heard the news
of his nephew's arrival, wrote earnestly to the king, that it would
please him to send Father Francis to him. He added, that in case the
Father might have leave to remain with him till the departure of the
fleet, he would oblige himself to make two new lectures, at his own
expence, the one in canon-law, the other in mystical divinity. And
farther, that in few years afterwards he would follow Xavier to the
Indies, and preach the gospel in conjunction with him, to the eastern
idolaters.

These letters prevailed nothing; the man, who had refused so much as to
turn out of his way to see his mother, was bent against the taking of a
journey, and forsaking his important business to visit one of his
relations. The king retained Xavier at Lisbon, at the request of Xavier
himself; and the father wrote a letter of excuse to the doctor of
Navarre, who had written two to him full of tenderness and friendship. As
that doct&r was unsatisfied with that kind of life, which his nephew had
embraced, so Xavier resolved him, on that point, in this manner. "For
what concerns our institute, of which so many reports are now raised, I
have but one word, at present, to say of it. 'Tis of little consequence,
illustrious doctor, to be judged by men, especially by such, who will
needs be judging before they understand the matter, and know the merits
of the cause."

As to his intention of going to the Indies, he desired him to think no
farther of it; for thus Navarre relates that passage in his manual: "I
had resolved to have ended my days in those parts, if Xavier, in
consideration of my great age, had not thought me incapable of those
labours which attend his mission: and if he had not written to me at his
departure, that I should comfort myself for his absence, by the hope of
seeing each other in the celestial kingdom."

Our two missioners laboured not in vain at Lisbon. From the very
beginning of their ministry, devotion began to spread amongst the people.
All men ran to the blessed sacrament, which before was never thought on
but in Lent: and this holy custom diffused itself insensibly through all
the towns of Portugal Many, who had deferred their conversion from time
to time, now on the sudden gave themselves up to God, and even renounced
the world. The most inveterate enemies were sincerely reconciled, and the
most impudent harlots abandoned their prostitute way of living.

But this change of manners was most particularly apparent at the court:
the king, who was truly religious, and full of goodness, was the first
to declare himself against those vices which usually infect the palaces
of princes. And that he might introduce a reformation by degrees, not
only into his house, bat also dilate it through his whole kingdom, he
obliged all the young courtiers to confess themselves once a week; for he
said, "That if the lords and gentlemen would accustom themselves, from
their tender years, to the service and fear of God, they would live with
greater Christianity in their riper age: and if persons of quality came
once to give good examples of religion, the commonalty, who form
themselves according to their model, would not fail to regulate their
manners; and therefore the reformation of all degrees in the kingdom
consisted chiefly in the virtuous education of young noblemen."

The example of the prince and the young courtiers drew the rest; and
thereupon Xavier writes to Ignatius in these terms:

"Nothing can be more regular than the court of Portugal: it resembles
rather a religious society, than a secular court. The number of courtiers
who come to confession, and are afterwards communicated, every eight
days, is so very great, that we are in admiration of it," and are in
perpetual thanksgiving for it. We are so taken up with hearing
confessions, that if we were twice so many as we are, there would be
employment more than enough for us. We are sitting on the confession-seat
all the day long, and part of the night, though none but courtiers are
permitted to come to us.

"I remember, that I observed, when the king was at Almerin, those who
waited on him, from all parts of the kingdom, about their own affairs, as
the custom is, were in great admiration at this new court-mode; and when
they beheld the young gentlemen at the sacrament of the altar, every
Sunday and holiday, with great reverence, they thought themselves in
another world. But the greatest part of them imitating that which they
admired, drew near to the tribunal of penance, and the holy table. Had
we confessors enow to attend the crowds that come to court, no man would
venture to apply himself to the king for any business, before he had been
first with God, and were well with him."

The two labourers in God's harvest were so exhausted with their pains,
that at length they were constrained to accept of the diet which was
provided for them by the king's appointment; for they judged their time
was better employed in the service of souls, than in begging their daily
bread about the streets. Yet they omitted not to ask alms once or twice
a-week, that they might not disuse themselves from the spirit of
mortification and poverty. With these considerations, they reserved but
little of what was sent them from the palace, and distributed the rest
among the poor.

On the other side, the perpetual labour of confessions reduced them to
preach but very seldom, for want of leisure. But, all things duly
examined, they thought it of more consequence to God's service, to
administer the sacrament of penance, than to preach the word; because the
court of Portugal was furnished with able preachers, but was much wanting
in judicious confessors; which was the very observation that Xavier made
in the letter above cited.

These visible and wonderful operations caused the two missioners to be
respected as men sent down from heaven, and replenished with the spirit
of the Most High; insomuch that all men gave them the surname of
apostles, which glorious title still remains with their successors in
Portugal. The king, on all occasions, shewed them a most particular
affection; and Xavier, ravished with so many expressions of his goodness
to them, gives this account of it to Father Ignatius.

"Our whole society stands obliged to his majesty, for his singular favour
to us; as well the rest of you at Rome, as we in Portugal. I am given to
understand, from the ambassador Mascaregnas, that the king told him, he
should be very glad, that all the members of our company might be
gathered together, and established here; though on that condition he
employed a good part of his revenue for our entertainment."

"This pious prince," says Xavier in another of his letters, "who has so
tender an inclination for our society, and who wishes our advancement as
much as if he were one of us, has thereby engaged us for ever to his
service; and we should be guilty of a most horrible ingratitude, even to
be unworthy of life, if we made not a public profession of our service to
him, and if every day of our lives we endeavoured not to acknowledge, by
our prayers, as far as our weakness will give us leave, all the favours
of so generous a protector, and so magnificent a benefactor."

The Prince, Don Henry, who was nominated cardinal not long after, and in
process of time came to the crown by the death of Don Sebastian, had not
less affection for them than the king his brother. Being grand
inquisitor, he gave the fathers an  absolute power in his tribunal; and
permitted them to discourse freely with all the prisoners of the
Inquisition.

Some of the greatest quality in the court were so much edified with the
apostolic life of Xavier and Rodriguez, that they were desirous to
embrace their institute; as some learned persons of the city had already
done. In short, every thing succeeded with them so, that Xavier had some
apprehensions concerning this tide of happiness: He bemoaned it sometimes
to himself, and said, that prosperity was always formidable, even in the
most pious undertakings; that persecution was more desirable, and a much
surer mark of Christ's disciples.

The two missioners appointed for the Indies lived in this manner; and
impatiently waited for the proper season of navigation. But the king
weighing in his mind the great good which they had done, in so short a
time, both amongst the nobility and the common people, was desirous to
retain them still in Portugal. It seemed reasonable to him, that the
interest of his own kingdom ought to be dearer to him than that of
foreign nations; and that these new labourers would produce a larger
increase in Catholic countries, than amongst barbarians.

Yet that he might undertake nothing without mature deliberation, he
called a council, and himself proposed it to them. All of them approved
the king's opinion, excepting only the Prince Don Henry; who strongly
urged, that Xavier and Rodriguez having been nominated for the new world,
by the vicar of our Saviour, it was in a manner to disturb the order of
Providence, if he thwarted their intended voyage; that the Indies were
equally to be considered with Portugal itself, since they had been
conquered by the Portuguese, and were annexed to the imperial crown; that
those idolaters had better inclinations towards Christianity than was
generally thought; and that they would come over to the faith of their
own accord, when they should see amongst them disinterested preachers,
free from avarice and ambition.

As the opinions of kings are always prevalent, the reasons of Don Henry
were slighted; and it was concluded in council, that the two missioners
should not depart the realm. This resolution afflicted them the more
sensibly, because they both breathed after those eastern countries; their
last recourse was to write to Rome, and interpose the mediation of
Father Ignatius. He accordingly moved the Pope in their behalf; but his
Holiness refused to make an absolute decision, and remitted the whole
affair to Portugal: insomuch that Ignatius sent word to the two fathers,
that the king was to them in the place of God, and that it was their duty
to pay him a blind obedience. At the same time he also wrote to Don Pedro
Mascaregnas, that Xavier and Rodriguez were wholly at the king's command;
and that they should always remain in Portugal, in case his majesty
desired it. Notwithstanding which, he thought a temperament might be
found, which was, that Rodriguez might be retained in Portugal, and
Xavier permitted to go for India.

The king was satisfied with this proposal of Ignatius; and believed it to
be inspired by God himself. Xavier, transported with joy at the news of
it, gave thanks to the Divine Goodness, which had chosen him anew for the
mission of the Oriental parts, or rather which had executed its eternal
purpose, notwithstanding human opposition.

The time of embarkment being come, he was called one day to the palace:
the king discoursed fully with him concerning the present condition of
the Indies, and recommended particularly to him the affairs of religion.
He likewise gave him in charge, to visit the fortresses of the
Portuguese, and take notice how God was served in them; and withal to
give him an account of what more was requisite to be done for the
establishment of Christianity in those new conquests; and to write
frequently on that subject, not only to his ministers, but to his own
person.

After this he presented him the four briefs, which had been expedited
from Home the same year; in two of which, our Holy Father had constituted
Xavier apostolical nuncio, and endued him with ample power for the
extending and maintenance of the faith throughout the East; in the third,
his Holiness recommended him to David Emperor of Ethiopia; and in the
fourth, to all the princes who possessed the isles of the sea, or the
continent from the Cape of Good Hope, even beyond the Ganges.

John III. had requested these briefs, and the Pope had freely granted
them, with design thereby to make the mission of Father Francis the more
illustrious and authentic. The father received them from the hands of the
king with profound respect; saying, that as much as his weakness was
capable of performing, he should endeavour to sustain the burden, which
God and man had laid upon him.

Some few days before he went to sea, Don Antonio d'Ataida, count of
Castagnera, who supervised the provisions of the naval army, advertised
Xavier to make a note of what things were necessary for him in order to
his voyage; assuring him from his majesty, that he should be furnished to
his own desire. They want nothing, replied the father with a smile, who
have occasion for nothing. I am much obliged to the king for his
liberality, and to you for your care of me; but I owe more to the Divine
Providence, and you would not wish me to distrust it.

The count of Castagnera, who had an express order from the king, to make
a large provision for Father Xavier, was very urgent with him, and
importuned him so strongly to take something, for fear, said he, of
tempting Providence, which does not every day work miracles, that Xavier,
not to appear either obstinate or, presumptuous, demanded some few little
books of devotion, for which he foresaw he should have occasion in the
Indies, and a thick eloth habit against the excessive colds, which are to
be endured in doubling the Cape.

The count, amazed that the father asked for nothing more, besought him to
make a better use of the king's offers; but seeing that all his
intreaties prevailed nothing, "you shall not be master in every thing,"
said he, with some kind of heat, "and at the least you cannot possibly
refuse a servant to attend you, because I am sure you cannot be without
one." "So long as I have the use of these two hands," replied Xavier, "I
will have no other servant." "But decency," rejoined the count,
"requires, that you should have one, if it were but to maintain the
dignity of your character. How shameful would it seem to behold an
apostolical legate washing his own linen on the deck, and dressing his
own victuals?" "I will take upon me for once," said Xavier, "to serve
myself, and others too, without dishonouring my character. So long as I
do no ill, I am in no fear of scandalizing my neighbour; nor of debasing
that authority with which I am entrusted by the Holy See. They are these
human considerations, and false notions of decencies and punctilios,
which have reduced the church to that condition in which we now see it."

This positive answer stopped Castagnera's mouth; but afterwards, he gave
great commendations of Xavier, and publicly said, "that he found it much
more difficult to combat the denials of Father Francis, than to satisfy
the craving desires of other men."

The day of his departure being come at length, and all things in a
readiness to set sail, Xavier went to the port, with his two companions,
whom he carried with him to the Indies; namely, Father Paul de Camerino,
an Italian, and Francis Mansilla, a Portuguese, who was not yet in
priests orders. Simon Rodriguez bore him company to the fleet; and then
it was, that, embracing each other with much tenderness, "My brother,"
said Xavier, "these are the last words which I shall ever say to you:
we shall see each other no more in this present world; let us endure our
separation with patience; for most certain it is, that, being well united
with our Lord, we shall be united in ourselves; and that nothing shall be
able to divide us from the society which we have in Jesus Christ.

"As to what remains, I will, for your satisfaction," added he, "discover
to you a secret, which hitherto I have concealed from your knowledge: You
may remember, that when we lodged as chamber-fellows, in the hospital at
Rome, you heard me crying out one night, 'yet more, O my Lord, yet more!'
you have often asked what that exclamation meant; and I have always
answered you, that you should not trouble yourself about it: I must now
tell you, that I then beheld, (but whether sleeping or waking, God only
knows,) all I was to suffer for the glory of Jesus Christ; our Lord
infused into me so great a delight for sufferings, that not being able to
satiate, myself with those troubles which he had presented to my
imagination, I begged of him yet more; and that was the sense of what I
pronounced with so much fervency, 'yet more, yet more!' I hope the Divine
Goodness will grant me that in India, which he has foreshewn to me in
Italy, and that the desires which he inspired into me shall be shortly
satisfied."

After these words they embraced each other anew, and parted both of them
in tears. When Rodriguez was returned on shore, they gave the signal of
departure, and set sail. This was on the 7th of April, in the year 1541,
under the command of Don Martin Alphonso de Sosa, viceroy of the Indies;
a man of known integrity, and consummate experience in what related to
those parts, where he had formerly lived for many years. He was desirous
of Xavier's company, in the Admiral, which was called the St James.
Xavier went aboard on his own birth-day, entering then on his
six-and-thirtieth year. He had resided eight months entire at Lisbon; and
forseven years, and somewhat more, had been the professed disciple of
Ignatius Loyola.


       *       *       *       *       *



THE LIFE OF ST FRANCIS XAVIER.


BOOK II.


_By what way he passes to the Indies. His employment in the ship. He
arrives at Mozambique, and what he does there. He falls sick himself, and
yet continues to serve the sick. His first prediction Verified by the
success. He arrives at Melinda, and there confers with the Mahometans. He
passes over to Socotora; his opinion concerning that people. He arrives
at Goa. He visits the Bishop of the Indies. The estate of religion in the
India at his arrival. His first work at Goa. The first fruits of his
labours. His industry to gain the Concubinarians. He is told of the coast
of Fishery, and goes thither. This coast is called in the maps La
Pescaria. He works a miracle at Cape Comorin. He labours in the salvation
of the Paravas. His manner of teaching the Christian faith. He
establishes catechists and teachers of the faith to supply ids place. The
fruit of his labours on the coast of Fishery. He makes use of children to
cure the sick. The zeal of the children against idols and idolaters. The
punishment of a pagan, who had despised the admonitions of Father Xavier.
The original and character of the Brachmans. He treats with the
Brachmans. The conference of Xavier with a famous Brachman. He works
divers miracles. He declares himself against the Brachmans. The means
whereby he destroyed idolatry. He returns to Goa, and for what reason.
The beginning and establishment of the seminary of holy faith. The
seminary of holy faith new named the College of St Paul. He returns to
the coast of Fishery; his actions there. He goes to the relief of the
Christians, on the coast of Fishery. He goes to the kingdom of
Travancore, and there labours with great success. God communicates to him
the gift of tongues. He is persecuted by the Brachmans. He goes to meet
the army of the Badages, and puts them to flight. He prevails upon the
king of Travancore to favour the gospel. He raises two from death._


While the Christian religion flourished in Asia, under the emperors of
Constantinople, there were two ordinary passages, and both of them short
enough towards the Indies: the one by Syria, over the Euphrates and the
Persian Gulph; the other by Egypt, over the Arabian Gulph, commonly
called the Red Sea. But after the Saracens had possessed themselves of
those places, the European Christians finding those passages unsecure for
travelling, sought out ways of a larger circuit, to avoid falling into
the hands of their most mortal enemies.

The Portuguese were the first who bethought themselves of coasting all
Africa, and one part of Arabia and Persia; by taking this compass, the
Indies are distant from Portugal about four thousand leagues, and the
passengers are constrained to suffer twice the scorching heats of the
torrid zone, in going under the equinoctial line, which divides Africa
almost in two equal parts.

Don Henry, son of King John I., the most skilful prince of that age in
the mathematics, was he who attempted the discovery of those seas, and
undertook to double the Cape of Good Hope, upon the account of traffic,
which he desired to establish betwixt the crown of Portugal and the
emperor of Ethiopia, commonly called Prester John. This enterprise having
succeeded, the kings of Portugal, Alphonso V., John II., and Emanuel I.,
followed it so happily, that, by little and little, they completed the
passage to the Indies.

This was the course that Father Xavier held with the fleet of Portugal.
He found himself sufficient employment, during the time of the
navigation: his first study was to put a stop to those disorders which
are commonly occasioned by an idle life on ship-board; and he began with
gaming, which is the only recreation, or rather the whole employment,
of the seamen.

That he might banish games of chance, which almost always occasion
quarrels and swearing, he proposed some little innocent diversions,
capable of entertaining the mind, without stirring up the passions. But
seeing that, in spite of his endeavours, they were bent on cards and
dice, he thought it not convenient to absent himself, but became a
looker on, that he might somewhat awe them by his presence; and when they
were breaking out into any extravagance, he reclaimed them by gentle
and soft reproofs. He shewed concernment in their gains, or in their
losses, and offered sometimes to hold their cards.

There were at least a 'thousand persons in the Admiral, men of all
conditions: the father made himself all to all, thereby to gain some to
Jesus Christ; entertaining every man with such discourse as was most
suitable to his calling. He talked of sea affairs to mariners, of war to
the soldiery, of commerce to merchants, and of affairs of state to men of
quality. His natural gaiety, and obliging humour, gained him a general
esteem; the greatest libertines, and most brutal persons, sought his
conversation, and were even pleased to hear him speak of God.

He instructed the seamen daily in the principles of religion, of which
the greater part were wholly ignorant, or had at the best but a
smattering of it; and preached to them on every holiday, at the foot of
the main mast. All of them profited by his sermons, and in little time
nothing was heard amongst them, which was offensive to the honour of God,
or that wounded Christian charity; or touched upon obsceneness, or ill
manners. They had a profound veneration for him; with one word only, he
appeased their quarrels, and put an end to all their differences.

The viceroy, Don Martin Alphonso de Sosa, invited him from the very first
clay to eat at his table; but Xavier humbly excused it, with great
acknowledgments, and during all the voyage lived only on what he begged
about the ship.

In the mean time, the insufferable colds of Cabo Verde, and the excessive
heats of Guinea, together with the stench of the fresh waters, and
putrifaction of their flesh provisions under the line, produced many
dangerous distempers. The most common was a pestilential fever,
accompanied with a kind of cancer, which bred in the mouth, and
ulcerated all the gums; the sick being crowded together, spread the
infection amongst themselves; and as every one was apprehensive of
getting the disease, they had been destitute of all succour, if Father
Francis had not taken compassion on them. He wiped them in their sweats,
he cleansed their ulcers, he washed their linen, and rendered them all
the most abject services; but, above all things, he had care of their
consciences, and his principal employment was to dispose them to a
Christian death.

These were his perpetual employments; being at the same time himself
seized with continued fits of vomiting, and extreme languishments, which
lasted two whole months. For his ease and refreshment, Sosa caused him to
be accommodated with a larger cabin than was first appointed for him: he
accepted of it, but it was only to lodge in it those who were most
desperately ill; as for himself, he lay bare upon the deck, without other
pillow than the tackling.

He received also the dishes which the viceroy sent him from his table,
and divided them amongst those who had most need of nourishment. So
many actions of charity gained him the surname of the Holy Father from
thenceforward, which continued to him all his life, even, amongst
Mahometans and idolaters.

While Xavier employed his time in this manner, the navy following its
course, met with rocks and tempests, and contrary tides. After five
months of perpetual navigation, it arrived at Mozambique, towards the end
of August.

Mozambique is a kingdom situated on the eastern coasts of Africa,
inhabited by negroes; a barbarous people, but less savage than their
neighbours the Cafres, by reason of the trade which they continually
maintain with the Ethiopians and Arabs. There is no port on all the shore
to secure shipping from the winds; only one little island is shaped into
a haven, both convenient and safe.

This isle, which is but a mile distant from the main land, bears the name
of Mozambique, together with the whole kingdom. It was formerly subject
to the Saracens, and a Xeriffe Moor commanded it; but since, the
Portuguese have made themselves masters of it, and built a fort, to
secure the passage of their vessels, and refresh their sea-beaten men,
who commonly stay there for some time.

The army under Sosa was constrained to winter in this island, not only
because the season was far spent, but also because the sick passengers
could no longer support the incommodities of the sea. The place
notwithstanding was not very proper for infirm persons, for the air is
unwholesome; which proceeds from hence, that the sea overflowing the
low-lands of the isle, at the spring tides, the mass of waters there
gathered and inclosed is corrupted by the heats; for which reason, the
inhabitants are commonly short-lived, but more especially strangers;
upon which occasion, Mozambique is generally called the sepulchre of the
Portuguese. Besides the intemperance of the air, at the same time, an
infectious disease was raging in the country.

Being come ashore, Sosa gave immediate orders to carry the sick of every
ship to the hospital, which is in the island, of which the kings of
Portugal are founders. Father Xavier followed them; and, with the
assistance of his two companions, undertook to attend them all. The
undertaking was beyond his strength; but the soul sustains the body of
apostolical men, and charity can do all things.

Animated with this new fervour, he went from chamber to chamber, and from
bed to bed, giving remedies to some, and administering the last sacrament
to others. Every one desired to have him by him; and all acknowledged,
that only the sight of his countenance availed them more than a thousand
medicines.

Having passed the day in continual labour, he watched all night with
dying men, or laid himself down by those who were in most danger, to
steal a short unquiet slumber, which was interrupted almost every moment:
at the least complaint, or even at a sigh, he was awake, and ran to their
relief.

So many fatigues at the length overwhelmed nature, and he fell sick
himself of a fever, so violent, and so malignant, that he was blooded
seven times in a little space, and was three days in a delirium. At the
beginning of his sickness, many were desirous to have withdrawn him from
the hospital, where the contagion was frightful, and offered him their
own lodgings. He constantly refused their offers, and told them, "That,
having made a vow of poverty, he would live and die amongst the poor."

But when the violence of his distemper was somewhat abated, the saint
forgot himself to think on others. Sometimes, not being able to sustain
his body, and burning with his fever, he visited his dear patients, and
attended them as much as his weakness would permit him. The physician
having one day met him, going hither and thither as his charity called
him, in the middle of his fit, after having felt his pulse, plainly told
him, that in all the hospital, there was not one man in more danger than
himself, and prayed him that he would take some small repose, and but
give himself a breathing time until his fever were on the declension.

"I will punctually obey you," replied the father, "when I have satisfied
one part of my duty which calls upon me; it concerns the salvation or a
soul, and there is no time to be lost on such an occasion." Immediately
he ordered to be carried to his own bed a poor ship-boy, who lay
stretched out on a little straw, with a burning fever upon him, without
speech or knowledge. The youth was no sooner placed upon the saint's bed,
but he came to himself: Xavier made use of the opportunity, and laying
himself by the sick person, who had led a most dissolute life, exhorted
him so strongly all that night to abominate his sins, and to rely on the
mercy of Almighty God, that he saw him die in great contrition, mixed
with saving hope.

After this, the father kept the promise which he had made to the
physician, and took a greater care of his own preservation; insomuch that
his fever abated by degrees, and at length left him of itself; but his
strength was not yet recovered, when the navy put to sea again. The
viceroy, who began to find himself indisposed, would make no longer stay
upon a place so much infected, nor attend the recovery of his people, to
continue his voyage. He desired Xavier to accompany him, and to leave
Paul de Camerino, and Francis Mansilla, to attend the sick in the
hospital; where indeed they both, performed their duty as became them.

Thus having made a six months residence on Mozambique, they embarked once
more on the 15th of March, and in the year 1542. But they went not aboard
the St James, in which they came thither, changing her for a lighter
vessel, which made better sail.

It is here proper to observe, that the father, according to the report of
the passengers who came with him from Portugal to Mozambique, began to
manifest that spirit of prophecy, which he had to the end of his days in
so eminent a degree. For hearing those of the St James commend that ship,
as a vessel of the strongest built, and the best equipped of all the
fleet, he said in express words, that she would prove unfortunate. And in
effect, that ship, which the viceroy left behind him at Mozambique, in
the company of some others, pursuing her course afterwards to the Indies,
was driven against the rocks, and dashed in pieces towards the island of
Salseta.

The galeon, which carried Sosa and Xavier, had the wind so favourable,
that in two or three days she arrived at Melinda, on the coast of Africa,
towards the equinoctial line. It is a town of Saracens, on the sea side,
in a flat country, well cultivated, planted all along with palm-trees,
and beautified with fair gardens. It has a large enclosure, and is
fortified with walls, after the European fashion. Though the building is
Moresque, the houses notwithstanding are both pleasantand convenient. The
inhabitants are warlike, they are black, and go naked; excepting only
that they are covered with a kind of an apron of cotton or linen, from
the waist to the mid thigh. And indeed the heat of their climate will
permit them to wear no more; Melinda being distant from the line but
three degrees and some few minutes.

They have always maintained a good correspondence with the Portuguese, by
reason of the commerce established betwixt them. The flag of Portugal was
no sooner seen, but the Saracen king Came down to the port, attended by
the most honourable persons of his court, to receive the new governor of
the Indies. The first object which presented itself to Father Francis
when he stept ashore, drew tears from his eyes; but they were tears of
joy and pity mingled together. The Portuguese having there a constant
trade, and now and then some of them happening to die, are allowed a
burying-place near the town, full of crosses set upon their graves,
according to ihe custom of the Catholics: and above the rest there was a
very large one of hewn stone placed in the middle, and all over gilded.

The saint ran to it, and adored before it; receiving an inward
consolation, to behold it raised so high, and, as it were, triumphing
amongst the enemies of Jesus Christ. But at the same time, he was
sensibly afflicted, that this sign of our salvation served less to edify
the living, than to honour the memory of the dead. And lifting up his
hands to heaven, he besought the Father of all mercies to imprint in the
hearts of the infidels, that cross, which they had suffered to be planted
on their ground.

His next thoughts prompted him to confer of  religion with the Moors,
that he might endeavour to shew them the extravagances of the Mahometan
belief, and gain an opportunity of revealing to them the eternal truths
of Christian faith. One of the principal inhabitants, and wonderfully
bigotted to his sect, prevented him, and immediately demanded of him, if
piety were not wholly extinguished in the towns of Europe, as it was in
Melinda. "For, to confess the truth," said he, "of seventeen mosques
which we have, fourteen are quite forsaken; there are but three
remaining, at which we pay our devotions; and even those three are but
little visited, and by few persons.

"This proceeds, without all question," added the Mahometan, "from some
enormous sin, but what it is, I know not: and whatsoever reflections I
can make, I am not able to find what has drawn upon us so dreadful a
misfortune." "There is nothing more clear," replied Xavier; "God, who
detests the prayer of infidels, has permitted a worship to moulder away,
which is displeasing to him; and gives you thence to understand, that he
condemns your sect." The Saracen was not satisfied with this reason, nor
with any other argument which Xavier used against the Alcoran. While they
were thus disputing, a Caciz, or doctor of the law, joined company with
them, having made the same complaint concerning the mosques, how little
they were frequented, and how cold was grown the devotion of the people.
"I have taken my measures," said he, "and if in two years Mahomet comes
not in person to visit the congregations of the faithful, who acknowledge
him for God's true prophet, I will certainly look out for some other
religion." Xavier took pity on the folly of the Caciz, and endeavoured
all he could to convert him at that instant from Mahometanism; but he
could not prevail upon an obstinate mind, blinded with the opinion of its
own reason; and therefore the father acquiesced in the decrees of that
Providence, which has fixed the times and revolutions for the conversion
of infidels and sinners.

Having left Melinda, where they continued but few days, and still
coasting Africa, they cast anchor at Socotora, which is beyond Cape
Guardafu, and over against the Strait of Mecca. The Moors of that country
call it the Isle of Amazons; and the reason they allege is, because it is
governed by women. The inhabitants believe their isle to be the earthly
paradise; which notwithstanding, there is scarcely to be found in all the
world, a spot of ground less deserving that glorious title. The air is in
a perpetual sultry heat, the soil is dry and barren, and, excepting only
for the aoes which is there produced, and is indeed the best which grows
in those eastern parts, even the name of Socotora would not be mentioned.
It is not certainly known what religion they profess, so monstrous is
their belief. They hold from the Saracens the worship of Mahomet, from
the Jews the use of circumcision and sacrifices, and yet give themselves
the name of Christians. The males bear the name of some or other of the
apostles, the most part of the women are called Mary, and yet they have
no knowledge of baptism. They adore the cross, and hang it in little
about their necks. They chiefly venerate St Thomas; and it is an ancient
tradition amongst them, that this holy apostle, in going to the Indies,
was cast by a tempest on their coast; that being come ashore, he preached
Jesus Christ to those of Socotora; and that from the wreck of that ship
which brought him thither, they built a chapel in the middle of their
island.

The condition of these islanders sensibly afflicted Father Xavier; yet he
despaired not of reducing them to a right understanding of the faith,
because, as barbarous as they were, they still preserved some footsteps
of Christianity amongst them. Having no knowledge of their tongue, which
bears not the least resemblance to any of our European languages, and is
also wholly different from the Ethiopian and Arabic, at the first he was
constrained to testify his sorrow to them by dumb signs, for their
ignorance and errors. Afterwards, whether it were that some one amongst
them understood the Portuguese, and served as interpreter to all the
rest, or that counting from this very time he began to receive from
above, the first fruits of the gift of tongues, which was so abundantly
bestowed on him in the Indies on sundry occasions, he spoke to them
concerning the necessity of baptism, and let them know, that there was no
possibility of salvation without a sincere belief in Jesus Christ: but
that the faith allowed of no mixture, and that to become Christians, they
must of necessity cease to be Jews or Mahometans.

His words made a wonderful impression on the souls and hearts of those
barbarians: some of them made him presents of their wild fruits, in token
of their good will; others offered him their children to be baptised; all
promised him to receive baptism themselves, and to lead the life of true
Christians, on condition he would remain with them. But when they beheld
the Portuguese galleon ready to depart, they ran in crowds to the
water-side, and besought the holy man, with tears in their eyes, not to
forsake them.

So moving a spectacle wrought compassion in Xavier; he was earnest with
the viceroy for leave to stay upon the isle, at least till the arrival of
the vessels, which he had left at Mozambique, But he could obtain no part
of his request: and Sosa told him, that heaven having designed him for
the Indies, it was to be wanting to his vocation if he endeavoured this
exchange, and stopped in the beginning of his race; that his zeal would
find a more ample field, wherein to exercise itself, than in Socotora,
and people of better inclination than those islanders, naturally
inconstant, and as ready to forsake the faith, as they were easy to
receive it.

Xavier submitted to these reasons of the viceroy, which on this occasion
seemed to interpret to him the good pleasure of Almighty God. Instantly
they hoisted sail; but the saint was pierced with sorrow to behold those
poor creatures, who followed him with their eyes, and held up their hands
from afar to him; while the vessel was removing into the deep, he turned
his head towards them, breathing out profound sighs, and looking
mournfully upon them. But that he might leave nothing upon his conscience
to upbraid him concerning the Socotorins, he engaged himself solemnly
before Almighty God to return to them, so soon as possibly he could; or
in case he could not, to procure for them some preachers of the gospel,
to instruct them in the way of their salvation.

This last part of his navigation was not long. After having crossed the
sea of Arabia, and part of that which belongs to India, the fleet arrived
at the port of Goa, on the 6th of May, in the year 1542, being the
thirteenth month since their setting out from the port of Lisbon.

The town of Goa is situated on this side of the Ganges, in an island
bearing the same name. It is the capital city of the Indies, the seat of
the bishop and the viceroy, and the most considerable place of all the
East for traffic. It had been built by the Moors forty years before the
Europeans had passed into the Indies; and in the year 1510, Don Alphonso
de Albuquerque, surnamed the Great, took it from the infidels, and
subjected it to the crown of Portugal.

At that time was verified the famous prophecy of St Thomas the apostle,
that the Christian faith, which he had planted in divers kingdoms of the
East, should one day flourish there again; which very prediction he left
graven on a pillar of living stone, for the memory of future ages. The
pillar was not far distant from the walls of Meliapore, the metropolis of
the kingdom of Coromandel; and it was to be read in the characters of the
country, that when the sea, which was forty miles distant from the
pillar, should come up to the foot of it, there should arrive in the
Indies white men and foreigners, who should there restore the true
religion.

The infidels had laughed at this prediction for a long time, not
believing that it would ever be accomplished, and indeed looking on it as
a kind of impossibility that it should; yet it was accomplished, and that
so justly, that when Don Vasco de Gama set foot on the Indies, the sea,
which sometimes usurps upon the continent, and gains by little and little
on the dry land, was by that time risen to the pillar, so as to bathe its
lower parts.

Yet it may be truly said, that the prophecy of St Thomas had not its full
effect, till after the coming of Father Xavier; according to another
prediction of that holy man Peter de Couillan, a religious of the
Trinity, who, going to the Indies with Vasco de Gama, in quality of his
ghostly father, was martyred by the Indians on the seventh of July 1497,
forty-three years before the beginning of the Society of Jesus, who being
pierced through with arrows, while he was shedding his blood for Christ,
distinctly pronounced these following words: "In few years there shall be
born in the church of God, a new religious order of clergymen, which
shall bear the name of Jesus: and one of its first fathers, conducted by
the Spirit of God, shall pass into the most remote countries of the East
Indies, the greatest part of which shall embrace the orthodox faith,
through the ministry of this evangelical preacher."

This is related by Juan de Figueras Carpi, in his history of the order of
the redemption of captives, from the manuscripts of the Trinity Convent
in Lisbon, and the memoirs of the king of Portugal's library.

After Xavier was landed, he went immediately to the hospital, and there
took his lodging, notwithstanding the instances of the viceroy, who was
desirous to have had him in his palace. But he would not begin his
missionary function, till he had paid his respects to the Bishop of Goa;
whose name was Juan d'Albuquerque, of the order of St Francis, a most
excellent person, and one of the most virtuous prelates which the church
has ever had.

The father having informed him of the reasons for which his Holiness and
the king of Portugal had sent him to the Indies, presented to him the
briefs of Pope Paul III., at the same time declaring to him, that he
pretended not to use them without his approbation and good-liking: after
this, he cast himself at his feet, and desired his blessing.

The prelate, edified with the modesty of the father, and struck with that
venerable air of sanctity which appeared in his countenance, took him up
immediately, and embraced him with great tenderness. Having often kissed
the briefs, he restored them to the father, with these words: "An
apostolical legate, sent from the vicar of Jesus Christ, has no need of
receiving his mission from any other hand; use freely that power, which
the holy seat has conferred upon you; and rest assured, that if the
Episcopal authority be needful to maintain, it shall never be wanting to
you."

From that moment they contracted a most sacred friendship, whose union
was so strict, that ever after they seemed to have but one heart and one
soul: insomuch that Father Xavier undertook not any thing without
consulting the bishop first; and the bishop, on his side, imparted all
his designs to Father Xavier: and it is almost incredible, how much this
holy correspondence contributed to the salvation of souls, and exaltation
of the faith.

Before we pass farther, it is of consequence to know the estate of
religion at that time in the Indies. It is true, that, according to the
prophecy of St. Thomas, they who discovered the East Indies, had new
planted Christianity in some parts of them, where all was in a manner
quite forgotten. But ambition and avarice, in short time after, cooled
the zeal of these new conquerors; instead of extending the kingdom of
Jesus Christ, and of gaining souls to him, they thought of nothing more
than of enlarging their dominion, and enriching themselves. It happened
also, that many Indians newly converted to the faith, being neither
cultivated by wholesome instructions, nor edified by good examples,
forgot insensibly their baptism, and returned to their ancient
superstitions.

And if any amongst them kept constant to his Christianity, and declared
himself a believer, the Mahometans, who were uppermost in many places
along the coast, and very wealthy, persecuted him with great cruelty,
without any opposition on the part of the Portuguese governor or
magistrates. Whether the power of Portugal were not yet sufficiently
established, or that interest was predominant over justice and religion,
this cruel usage deterred the new Christians fom professing Jesus Christ,
and was the reason, that, amongst the infidels, all thoughts of
conversion were laid aside.

But what yet appears more wonderful, the Portuguese themselves lived more
like idolaters than Christians. For, to speak somewhat more particularly
of their corrupt manners, according to the relation which was sent to
King John III. of Portugal from the Indies, by a man in power, and worthy
of belief; some few months before the arrival of Father Xavier, every man
kept as many mistresses as he pleased, and maintained them openly in his
own house, even in the quality of lawful wives. They bought women, or
took them away by force, either for their service, or to make money of
them. Their masters taxed them at a certain sum by the day, and, for
fault of payment, inflicted on them ail sorts of punishment; insomuch,
that those unhappy creatures, not being able sometimes to work out the
daily rate imposed on them, were forced upon the infamous traffic of
their bodies, and became public prostitutes, to content the avarice of
their masters.

Justice was sold at the tribunals, and the most enormous crimes escaped
from punishment, when the criminals had wherewithal to corrupt their
judges.

All methods for heaping up money were accounted lawful, how indirect
soever, and extortion was publicly protest. Murder was reckoned but a
venial trespass, and was boasted as a piece of bravery.

The Bishop of Goa, to little purpose, threatened them with the wrath of
heaven, and the thunder of excommunications. No dam was sufficient for
such a deluge; their hearts were hardened against spiritual threatening
and anathemas; or, to speak more properly, the deprivation of sacraments
was no punishment to such wicked wretches, who were glad to be rid of
them.

The use of confessions, and the communion, were in a manner abolished;
and if any one by chance was struck with a remorse of conscience, and
desired to reconcile himself to God, at the foot of a priest, he was
constrained to steal to his devotions by night, to avoid the scandal to
his neighbour.

So strange a depravation of manners proceeded from these causes. Its rise
was taken from the licence of arms, which permit, and almost authorize,
the greatest disorders in a conquered country. The pleasures of Asia, and
the commerce of infidels, aided not a little to debauch the Portuguese,
as starched and regular as they naturally are. The want of spiritual
directors contributed largely to this growing mischief. There were not
four preachers, in all the Indies, nor any one priest without the walls
of Goa; insomuch, that in many fortified places whole years were passed
without hearing a sermon or a mass.

Behold a draught, not unresembling the face of Christianity in this new
world, when Father Xavier arrived in it.

The author of the relation from whence mine is copied, seems to have had
some kind of foresight of his coming; for, in the conclusion of his
memorial, he prays Almighty God, and earnestly desires the king of
Portugal, to send some holy man to the Indies, who might reform the
manners of the Europeans, by his apostolic instructions, and his
exemplary virtues.

As for the Gentiles, the life they led resembled that of beasts rather
than of men. Uncleanness was risen to the last excess amongst them; and
the least corrupt were those who had no religion. The greatest part of
them adored the devil under an obscene figure, and with ceremonies which
modesty forbids to mention. Some amongst them changed their deity every
day; and the first living creature which happened to meet them in the
morning was the object of their worship, not excepting even dogs or
swine. In this they were uniform, that they all offered bloody sacrifices
to their gods; and nothing was more common, than to see bleeding infants
on the altars, slaughtered by the hands of their own parents.

Such manifold abominations inflamed the zeal of Father Xavier. He wished
himself able at the same time, to have applied remedies to them all; yet
thought himself obliged to begin with the household of faith, according
to the precept of St Paul; that is to say, with the Christians: and
amongst them he singled out the Portuguese, whose example was like to be
most prevalent with the baptised Indians. Behold in what manner he
attempted this great enterprise of reformation.

To call down the blessing of heaven on this difficult employment, he
consecrated the greatest part of the night to prayers, and allowed
himself at the most but four hours of sleep; and even this little repose
was commonly disturbed: for, lodging in the hospital, and lying always
near the sick, as his custom had been at Mozambique, his slumber was
broken by their least complaint, and he failed not to rise to their
relief.

He returned to his prayers at break of day, after which he celebrated
mass. He employed the forenoon in the hospitals, particularly in that of
the lepers, which is in one of the suburbs of Goa. He embraced those
miserable creatures one after the other, and distributed amongst them
those alms which he had been begging for them from door to door. After
this he visited the prisons, and dealt amongst them the same effects of
charity.

In coming back, he made a turn about the town, with his bell in his hand,
and gave a loud summons to the fathers of families, that, for the love of
God, they would send their children and their slaves to catechism.

The holy man was convinced in his heart, that if the Portuguese youth
were well instructed in the principles of religion, and formed betimes to
the practice of good life, Christianity, in a little time, would be seen
to revive in Goa; but in case the children grew up without instruction or
discipline, there was no remaining hope, that they who sucked in impiety
and vice, almost with their milk, should ever become sincere Christians.

The little children gathered together in crowds about him, whether they
came of their own accord, through a natural curiosity, or that their
parents sent them, out of the respect which they already had for the holy
man, howsoever vicious themselves. He led them to the church, and there
expounded to them the apostles' creed, the commandments of God, and all
the practices of devotion which are in use amongst the faithful.

These tender plants received easily the impressions which the father made
on them, and it was through these little babes that the town began to
change its face. For, by daily hearing the man of God, they became modest
and devout; their modesty and devotion was a silent censure of that
debauchery which appeared in persons of riper age. Sometimes they even
reproved their fathers, with a liberty which had nothing of childish in
it, and their reproofs put the most dissolute libertines to the blush.

Xavier then proceeded to public preaching, whither all the people
flocked; and to the end that the Indians might understand, as well as the
Portuguese, he affected to speak that language in a gross and clownish
dialect, which passed at that time amongst the natives of the country. It
was immediately seen what power a preacher, animated by the spirit of
God, had over the souls of perverted men. The most scandalous sinners,
struck with the horror of their crimes, and the fear of eternal
punishment, were the first who came to confession. Their example took
away from others the shame of confessing; insomuch, that every one now
strove who should be foremost to throw himself at the father's feet,
knocking their breasts, and bitterly lamenting their offences.

The fruits of penitence accompanying these tears, were the certain proofs
of a sincere conversion. They cancelled their unlawful bonds and
covenants of extortion; they made restitution of their ill-gotten goods;
they set at liberty their slaves, whom they had opprest, or had acquired
unjustly; and lastly, turned away their concubines, whom they were
unwilling to possess by a lawful marriage.

The saint acted with the concubinarians almost in the same manner as our
Saviour dealt with the publicans and harlots. Far from treating them
severely, the deeper they were plunged in that darling vice, the more
tenderly he seemed to use them. On all occasions he declared himself
their friend; he made them frequent visits, without fear of being
upbraided with so infamous a conversation. He invited himself sometimes
to eat with them; and then, assuming an air of gaiety, he desired the
master to bring down the children to bear him company. When he had a
little commended their prettiness, he asked to see their mother, and
shewed her the same countenance, as if he had taken her for an honest
woman. If she were beautiful or well shaped, he praised her, and said
"she looked like a Portuguese:" after which; in private conversation,
"you have," said he to her master, "a fair slave, who well deserves to be
your wife." But if she were a swarthy, ugly Indian, "Good God!" he cried
out, "what a monster do you keep within your doors! and how are you able
to endure the sight of her?" Such words, spoken in all appearance without
design, had commonly their full effect: the keeper married her whom the
saint had commended, and turned off the others.

This so sudden a change of manners was none of those transient fits of
devotion, which pass away almost as soon as they are kindled; piety was
established in all places, and they who formerly came to confession once
a year, to speak the best of it, now performed it regularly once a month.
They were all desirous of confessing themselves to Father Xavier; so
that, writing from Goa to Rome on that subject, he said, "That if it had
been possible for him to have been at once in ten places, he should not
have wanted for employment." His catechising having had that wonderful
success which we have mentioned, the Bishop Don John d'Albuquerque
ordained, that, from thenceforward, the children should be taught the
Christian doctrine, in all the churches of the town. The gentlemen and
merchants applied themselves to the regulation of their families, and
banishment of vice. They gave the father considerable sums of money,
which he distributed in their presence, in the hospitals and prisons.
The viceroy accompanied the saint thither once a week, to hear the
complaints of the prisoners, and to relieve the poor. This Christian
practice was so pleasing to the king of Portugal, John III, that
afterwards he writ to Don John de Castro, governor of the Indies,
expressly ordering him to do that once a month, which Don Martin Alphonso
de Sosa never failed of doing every week; in short, the Portuguese of Goa
had gained such an habitude of good life, and such an universal change of
manners had obtained amongst them, that they seemed another sort of
people.

This was the state of affairs, when Michael Vaz, vicar general of the
Indies, a man of rare virtue, and wonderful zeal for the propagation of
the faith, gave Xavier to understand, that on the Oriental coast, which
lies extended from Cape Comorin to the Isle of Manar, and is called the
coast of Fishery, there were certain people called Paravas, that is to
say, fishers, who had caused themselves to be baptized some time since,
on occasion of succours which had been given them by the Portuguese
against the Moors, by whom they were cruelly opprest; that these people
had nothing more of Christianity than baptism, and the name, for want of
pastors to instruct them; and that it would be a work well-pleasing in
the sight of God to accomplish their conversion. He concealed not from
him, that the land was barren, and so destitute of the conveniences of
life, that no stranger was willing to settle there; that interest alone
drew the merchants thither, in the season of pearl-fishing, and otherwise
the heats were insupportable.

There could not have been made to Xavier a proposition more according to
his heart's desire. He offered himself, without the least hesitation, to
go and instruct that people; and he did it so much the more freely,
because his presence was no longer so necessary at Goa, where piety was
now grown into a habit, by a settled form of five months standing.

Having received the benediction of the bishop, he embarked about the
midst of October, in the year 1542, in a galiot, which carried the new
captain of Comorin; and took with him two young ecclesiastics of Goa, who
had a tolerable insight into the language of the Malabars, which is
spoken in the coast of Fishery. Sosa offered to have furnished him with
money for all his occasions; but apostolic men have no greater treasures
than their poverty, nor any fund more certain than that of Providence. He
accepted only a pair of shoes, to defend him in some measure from the
burning sands upon the coasts; and, at parting, desired the viceroy to
send him his two companions, who were left behind at Mozambique, so soon
as they should arrive at Goa.

The Cape of Cornorin is at the distance of about six hundred miles from
Goa. It is a high promontory, jutting out into the sea, and facing the
isle of Ceylon. The Father being there arrived, immediately fell in with
a village of idolaters. He could bear to go no farther without preaching
the name of Jesus to the Gentiles; but all he could declare, by the mouth
of his interpreters, signified nothing; and those pagans plainly told
him, that they could not change their faith without consent of the lord
of whom they held. Their obstinacy, however, was of no long continuance;
and that Omnipotence, which had pre-ordained Xavier to the conversion
of idolaters, would not that his first labours should be unsuccessful.

A woman of the village had been three days in the pains of childbirth,
and had endured great torments, without being eased, either by the
prayers of the Brachmans, or any natural remedies. Xavier went to visit
her, accompanied by one of his interpreters; "and then it was," says he,
in one of his letters, "that, forgetting I was in a strange country, I
began to call upon the name of the Lord; though, at the same time, I
could not but remember, that all the earth is equally his, and all its
inhabitants are belonging to him."

The Father expounded to the sick woman the principles of our faith, and
exhorted her to repose her trust in the God of the Christians. The Holy
Ghost, who, by her means, had decreed to save that people, touched her
inwardly; insomuch, that being asked if she believed in Jesus Christ, and
if she desired to be baptized? she answered, yes; and that she spake from
the bottom of her heart. Xavier then read the gospel to her, and baptized
her:--she was immediately delivered of her child, and perfectly
recovered. This visible miracle immediately filled that poor cabin with
astonishment and gladness: The whole family threw themselves at the
Father's feet, and asked to be instructed; and, being sufficiently
taught, not one amongst them but received baptism. This news being blown
abroad through all the country, the chief of the place had the curiosity
to see a person so wonderful in his works and in his words. He preached
to them the words of eternal life, and convinced their reason of the
truth of Christianity; but convinced though they were, they durst not, as
they said, become Christians, without the permission of their prince.

There was at that time in the village an officer, sent expressly from the
prince to collect a certain annual tribute. Father Xavier went to see
him, and expounded so clearly to him all the law of Jesus Christ, that
the pagan presently acknowledged there was nothing in it which was ill;
and after that gave leave to the inhabitants to embrace it. There needed
no more to a people, whom nothing but fear withheld from it; they all
offered themselves to be baptized, and promised thenceforth to live in
Christianity.

The holy man, encouraged by so happy a beginning, followed his way with
more cheerfulness, and came to Tutucurin, which is the first town
belonging to the Paravas. He found, in effect, that this people,
excepting only their baptism, which they had received, rather to shake
off the Moorish yoke than to subject themselves to that of Jesus Christ,
were wholly infidels; and he declared to them the mysteries of our faith,
of which before they had not received the least tincture. The two
churchmen who accompanied him served him in the nature of interpreters;
but Xavier, reflecting within himself, that these churchmen frequently
altered those things which passed through their mouths, and that our own
words, when spoken by ourselves, have more vigour in them, bethought
himself of finding some expedient, whereby to be understood without the
assistance of another. The way he took, was to get together some people
of the country, who understood the Portuguese language, and to join them
with the two ecclesiastics who were knowing in the Malabar. He consulted
both parties for many days together, and, drudging at his business,
translated into the Paravas tongue, the words of the sign of the cross,
the apostles' creed, the commandments, the Lord's prayer, the salutation
of the angel, the confiteor, the salve regina, and, in fine, the whole
catechism.

The translation being finished, the Father got, without book, what he
could of it, and took his way about the villages of the coast, in number
thirty, about half of which were baptized, the rest idolaters.

"I went about, with my bell in my hand," says he himself, "and gathering
together all I met, both men and children, I instructed them in the
Christian doctrine. The children learnt it easily by heart in the compass
of a month; and when they understood it, I charged them to teach it their
fathers and mothers, all of their own family, and even their neighbours.

"On Sundays I assembled the men and women, little boys and girls, in the
chapel; all came to my appointment with an incredible joy, and most
ardent desire to hear the word of God. I began with the confessing God to
be one in nature, and trine in Persons; I afterwards repeated distinctly,
and with an audible voice, the Lord's prayer, the angelical salutation,
and the apostles' creed. All of them together repeated after me; and it
is hardly to be imagined what pleasure they took in it. This being done,
I repeated the creed singly; and, insisting on every particular article,
asked, if they certainly believed it? They all protested to me, with loud
cries, and their hands across their breasts, that they firmly believed
it. My practice is, to make them repeat the creed oftener than the other
prayers; and I declare to them, at the same time, that they who believe
the contents of it are true Christians.

"From the creed I pass to the ten commandments, and give them to
understand, that the Christian law is comprised in those ten precepts;
that he who keeps them all according to his duty is a good Christian, and
that eternal life is decreed to him; that, on the contrary, whoever
violates one of these commandments is a bad Christian, and that he shall
be damned eternally in case he repent not of his sin. Both the new
Christians and the pagans admire our law as holy, and reasonable, and
consistent with itself.

"Having done as I told you, my custom is, to repeat with them the Lord's
prayer, and the angel's salutation. Once again we recite the creed; and
at every article, besides the Paternoster and the Ave Maria, we
intermingle some short prayer; for having pronounced aloud the first
article, I begin thus, and they say after me,--' Jesus, thou son of
the living God, give me the grace to believe firmly this first article of
thy faith, and with that intention we offer thee that prayer of which
thou thyself art author.' We add,--' Holy Mary, mother of our Lord Jesus
Christ, obtain for us, from thy beloved Son, to believe this article,
without any doubt concerning it.' The same method is observed in all the
other articles; and almost in the same manner we run over the ten
commandments. When we have jointly repeated the first precept, which is,
to love God, we pray thus: 'O Jesu Christ, thou Son of the living God,
grant us thy grace to love thee above all things!' and immediately after
we say the Lord's prayer; then immediately we subjoin: 'O holy Mary,
mother of Jesus, obtain for us, from thy Son, that we may have the grace
to keep this first commandment.' After which we say the Ave Maria. We
observe the same method through the other nine commandments, with some
little variation, as the matter requires it.

"These are the things which I accustom them to beg of God in the common
prayers; omitting not sometimes to assure them, that if they obtain
the thing for which they pray, even that is a means for them to obtain
other things more amply than they could demand them.

"I oblige them all to say the confiteor, but principally those who are to
receive baptism, whom I also enjoin to say the belief. At every article,
I demand of them, if they believe it without any scruple; and when they
have assured me, that they do, I commonly make them an exhortation, which
I have composed in their own language,--being an epitome of the Christian
faith, and of the necessary duties incumbent on us in order to our
salvation. In conclusion, I baptize them, and shut up all in singing the
salve regina, to implore the assistance of the blessed Virgin."

It is evident, by what we have already said concerning the instruction of
the Paravas, that Xavier had not the gift of tongues when he began to
teach them: But it appears also, that, after he had made the translation,
which cost him so much labour, he both understood and spoke the Malabar
tongue, whether he had acquired it by his own pains, or that God had
imprinted the species of it in his mind after a supernatural manner. It
is at least probable, that, being in the Indies when he studied any
tongue, the Holy Spirit seconded his application, and was in some sort
his master; for it is constantly believed, that in a very little time he
learnt the most difficult languages, and, by the report of many persons,
spoke them so naturally, that he could not have been taken for a
foreigner.

Father Xavier having, for the space of a month, instructed the
inhabitants of one village, in the manner above said, before he went
farther, called together the most intelligent amongst them, and gave them
in writing what he had taught, to the end, that as masters of the rest,
on Sundays and Saints-days, they might congregate the people, and cause
them to repeat, according to his method, that which they had learnt
formerly.

He committed to these catechists, (who in their own tongue are called
Canacopoles,) the care of the churches, which he caused to be built in
peopled places; and recommended to them the ornament of those sacred
buildings, as far as their poverty would allow. But he was not willing to
impose this task on them, without some kind of salary; and therefore
obtained from the viceroy of the Indies, a certain sum for their
subsistence, which was charged upon the annual tribute, payable to the
crown of Portugal, from the inhabitants of that coast.

It is hardly to be expressed, what a harvest of souls was reaped from his
endeavours; and how great was the fervour of these new Christians. The
holy man, writing to the fathers at Rome, confesses himself, that he
wanted words to tell it. He adds, "That the multitude of those who had
received baptism, was so vast, that, with the labour of continual
christenings, he was not able to lift up his  arms; and that his voice
often failed him, in saying so many times over and over, the apostles'
creed, and the ten commandments, with a short instruction, which he
always made concerning the duties of a true Christian, before he baptized
those who were of age."

The infants alone, who died after baptism, amounted, according to his
account, to above a thousand. They who lived, and began to have the use
of reason, were so affected with the things of God, and so covetous of
knowing all the mysteries of faith, that they scarcely gave the father
time to take a little nourishment, or a short repose. They sought after
him every minute; and he was sometimes forced to hide himself from them,
to gain the leisure of saying his prayers, and his breviary.

By the administration of these children, who were so fervently devout, he
performed divers extraordinary works, even many of those miraculous
cures, which it pleased God to perate by his means. The coast of Fishery
was never so full of diseases, as when the father was there. It seemed,
as he himself has expressed it in a letter, that God sent those
distempers amongst that people, to draw them to him almost in their own
despite. For coming to recover on an instant, and against all human
appearance, so soon as they had received baptism, or invoked the name of
Jesus Christ, they clearly saw the difference betwixt the God of the
Christians and the pagods, which is the name given in the Indies, both to
the temples and the images of their false gods.

No one fell sick amongst the Gentiles, but had immediate recourse to
Father Xavier. As it was impossible for him to attend them all, or to be
in many places at the same time, he sent there Christian children where
he could not go himself. In going from him, one took his chaplet, another
his crucifix, a third his reliquiary, and all being animated with a
lively faith, dispersed themselves through the towns and villages. There
gathering about the sick as many people as they could assemble, they
repeated often the Lord's prayer, the creed, the commandments, and all
they had learnt by heart of the Christian faith; which being done, they
asked the sick, "If he believed unfeignedly in Jesus Christ, and if he
desired to be baptized?" When he had answered "Yes," they touched him
with the chaplet, or crucifix belonging to the father, and he was
immediately cured.

One day, while Xavier was preaching the mysteries of faith to a great
multitude, some came to bring him word from Manapar, that one of the
most considerable persons of that place was possessed by the devil,
desiring the father to come to his relief. The man of God thought it
unbecoming of his duty to break off the instruction he was then making.
He only called to him some of those young Christians, and gave them a
cross which he wore upon his breast; after which he sent them to Manapar
with orders to drive away the evil spirit.

They were no sooner arrived there, than the possessed person fell into an
extraordinary fury, with, wonderful contortions of his limbs, and hideous
yellings. The little children, far from being terrified, as usually
children are, made a ring about him, singing the prayers of the church.
After which they compelled him to kiss the cross; and at the same moment,
the devil departed out of him. Many pagans there present, visibly
perceiving the virtue of the cross, were converted on the instant, and
became afterwards devout Christians.

These young plants, whom Xavier employed on such occasions, were in
perpetual disputations with the Gentiles, and broke in pieces as many
idols as they could get into their power; and sometimes burnt them,
throwing their ashes into the air. When they discovered any bearing the
name of Christianity, and yet keeping a pagod in reserve to adore in
secret, they reproved them boldly; and when those rebukes were of no
effect, they advertised the holy man, to the end, he might apply some
stronger remedy. Xavier went often in their company, to make a search in
those suspected houses; and if he discovered any idols, they were
immediately destroyed.

Being informed, that one who was lately baptized, committed idolatry
sometimes in private, and that the admonitions which he had received were
useless, he bethought himself to frighten him; and in his presence
commanded the children to set fire to his house, that thereby he might be
given to understand, how the worshippers of devils deserved eternal
burning like the devils. They ran immediately to their task, taking the
command in a literal sense, which was not Xavier's intention. But the
effect of it was, that the infidel, detesting and renouncing his
idolatry, gave up his pagods to be consumed by fire, which was all the
design of the holy man.

Another infidel was more unhappy; he was one of the first rank in
Manapar; a man naturally violent and brutal. Xavier one day going to
visit him, desired him, in courteous words, that he would listen to what
he had to say to him concerning his eternal welfare. The barbarian
vouchsafed not so much as to give him the hearing, but rudely thrust
him out of his house, saying, "That if ever he went to the Christians'
church, he was content they should shut him out." Few days after, he was
assaulted by a troop of armed men, who designed to kill him: all he could
do was to disengage himself from them, and fly away. Seeing at a distance
a church open, he made to it as fast as he could run, with his enemies at
his heels pursuing him. The Christians, who were assembled for their
exercises of devotion, alarmed at the loud cries they heard, and fearing
the idolaters were coming to plunder the church, immediately shut their
doors, insomuch that he, who hoped for safety in a holy place, fell into
the hands of murderers, and was assassinated by them, without question by
a decree of the divine justice, which revenged the saint, and suffered
the wretch to be struck with that imprecation which he had wished upon
himself.

These miracles, which Xavier wrought by the means of children, raised an
admiration of him, both amongst Christians and idolaters; but so
exemplary a punishment caused him to be respected by all the world: and
even amongst the Brachmans there was not one who did not honour him. As
it will fall in our way to make frequent mention of those idol-priests,
it will not be from our purpose to give the reader a description of them.

The Brachmans are very considerable amongst the Indians, both for their
birth and their employment. According to the ancient fables of the
Indies, their original is from heaven. And it is the common opinion, that
the blood of the gods is running in their veins. But to understand how
they were born, and from what god descended, it is necessary to know the
history of the gods of that country, which in short is this:

The first, and lord of all the others, is Parabrama; that is to say, a
most perfect substance, who has his being from himself, and who gives
being to the rest. This god being a spirit free from matter, and
desirous to appear once under a sensible figure, became man; by the only
desire which he had to shew himself, he conceived a son, who came out at
his mouth, and was called Maiso. He had two others after him, one of them
whose name was Visnu, was born out of his breast, the other called Brama,
out of his belly. Before he returned to his invisibility, he assigned
habitations and employments to his three children. He placed the eldest
in the first heaven, and gave him an absolute command over the elements
and mixed bodies. He lodged Visnu beneath his elder brother, and
established him the judge of men, the father of the poor, and the
protector of the unfortunate. Brama had for his inheritance the third
heaven, with the superintendance of sacrifices, and other ceremonies of
religion. These are the three deities which the Indians represent by one
idol, with three heads growing out of one body, with this mysterious
signification, that they all proceed from the same principle. By which it
may be inferred, that in former times they have heard of Christianity;
and that their religion is an imperfect imitation, or rather a corruption
of ours.

They say that Visnu has descended a thousand times on earth, and every
time has changed his shape; sometimes appearing in the figure of a beast,
sometimes of a man, which is the original of their pagods, of whom they
relate so many fables.

They add, that Brama, having likewise a desire of children, made himself
visible, and begot the Brachmans, whose race has infinitely multiplied.
The people believe them demi-gods, as poor and miserable as they are.
They likewise imagine them to be saints, because they lead a hard and
solitary life; having very often no other lodging than the hollow of a
tree, or a cave, and sometimes living exposed to the air on a bare
mountain, or in a wilderness, suffering all the hardships of the weather,
keeping a profound silence, fasting a whole year together, and making
profession of eating nothing which has had life in it.

But after all, there was not perhaps a more wicked nation under the
canopy of heaven. The fruit of those austerities which they practice in
the desart, is to abandon themselves in public to the most brutal
pleasures of the flesh, without either shame or remorse of conscience.
For they certainly believe, that all things, how abominable soever, are
lawful to be done, provided they are suggested to them by the light which
is within them. And the people are so infatuated with them, that they
believe they shall become holy by partaking in their crimes, or by
suffering any outrage from them.

On the other side, they are the greatest impostors in the world; their
talent consists in inventing new fables every day, and making them pass
amongst the vulgar for wonderful mysteries. One of their cheats is to
persuade the simple, that the pagods eat like men; and to the end they
may be presented with good cheer, they make their gods of a gigantic
figure, and are sure to endow them with a prodigious paunch. If those
offerings with which they maintain their families come to fail, they
denounce to the people, that the offended pagods threaten the country
with some dreadful judgment, or that their gods, in displeasure, will
forsake them, because they are suffered to die of hunger.

The doctrine of these Brachmans is nothing better than their life. One of
their grossest errors is to believe that kine have in them somewhat of
sacred and divine; that happy is the man who can be sprinkled over with
the ashes of a cow, burnt by the hand of a Brachman; but thrice happy be,
who, in dying, lays hold of a cow's tail, and expires with it betwixt his
hands; for, thus assisted, the soul departs out of the body purified, and
sometimes returns into the body of a cow. That such a favour,
notwithstanding, is not conferred but on heroic souls, who contemn life,
and die generously, either by casting themselves headlong from a
precipice, or leaping into a kindled pile, or throwing themselves under
the holy chariot wheels, to be crushed to death by the pagods, while they
are carried in triumph about the town.

We are not to wonder, after this, that the Brachmans cannot endure the
Christian law; and that they make use of all their credit and their
cunning to destroy it in the Indies. Being favoured by princes, infinite
in number, and strongly united amongst themselves, they succeed in all
they undertake; and as being great zealots for their ancient
superstitions, and most obstinate in their opinions, it is not easy to
convert them.

Father Xavier, who saw how large a progress the gospel had made amongst
the people, and that if there were no Brachmans in the Indies, there
would consequently be no idolaters in all those vast provinces of Asia,
spared no labour to reduce that perverse generation to the true knowledge
of Almighty God. He conversed often with those of that religion, and one
day found a favourable occasion of treating with them: Passing by a
monastery, where above two hundred Brachmans lived together, he was
visited by some of the chiefest, who had the curiosity to see a man whose
reputation was so universal. He received them with a pleasing
countenance, according to his custom; and having engaged them by little
and little, in a discourse concerning the eternal happiness of the soul,
he desired them to satisfy him what their gods commanded them to do, in
order to it after death. They looked a while on one another without
answering. At length a Brachman, who seemed to be fourscore years of age,
took the business upon himself, and said in a grave tone, that two things
brought a soul to glory, and made him a companion to the gods; the one
was to abstain from the murder of a cow, the other to give alms to the
Brachmans. All of them confirmed the old man's answer by their
approbation and applause, as if it had been an oracle given from the
mouths of their gods themselves.

Father Xavier took compassion on this their miserable blindness, and the
tears came into his eyes. He rose on the sudden, (for they had been all
sitting,) and distinctly repeated, in an audible tone, the apostles'
creed, and the ten commandments, making a pause at the end of every
article, and briefly expounding it, in their own language; after which he
declared to them what were heaven and hell, and by what actions the one
and other were deserved.

The Brachmans, who had never heard any thing of Christianity before, and
had been listening to the father with great admiration, rose up, as soon
as he had done speaking, and ran to embrace him, acknowledging, that the
God of the Christians was the true God, since his law was so conformable
to the principles of our inward light. Every one of them proposed divers
questions to him; if the soul were immortal, or that it perished with the
body, and in case that the soul died not, at what part of the body it
went out; if in our sleep we dreamed we were in a far country, or
conversed with an absent person, whether the soul went not out of the
body for that time; of what colour God was, whether black or white; their
doctors being divided on that point, the white men maintaining he was of
their colour, the black of theirs: the greatest part of the pagods for
that reason being black.

The father answered all their questions in a manner so suitable to their
gross understanding, which was ignorant alike of things divine and
natural, that they were highly satisfied with him. Seeing them instructed
and disposed in this sort, he exhorted them to embrace the faith of Jesus
Christ, and gave them to understand, that the truth being made known to
them, ignorance could no longer secure them from eternal punishment.

But what victory can truth obtain over souls which find their interest in
following error, and who make profession of deceiving the common people?
"They answered," said the saint in one of his letters, "that which many
Christians answer at this day, what will the world say of us if they see
us change? And after that, what will become of our families, whose only
subsistence is from the offerings which are made to the pagods? Thus,
human interest, and worldly considerations, made the knowledge of the
truth serve only to their greater condemnation."

Not long afterwards, Xavier had another conference with a Brachman, who
lived in the nature of an hermit. He passed for the oracle of the
country, and had been instructed in his youth at one of the most famous
academies of the East. He was one of those who was knowing in their most
hidden mysteries, which are never intrusted by the Brachmans, but to a
certain select number of their wise men. Xavier, who had heard speak of
him, was desirous to see him; and he, on his side, was as desirous to see
Xavier. The intention of the saint was to try, in bringing over this
Brachman, if he could gain the rest, who were proud of being his
disciples.

After the first civilities which commonly pass betwixt two men, who
mutually covet an acquaintance, and know each other by reputation, the
discourse fell upon religion; and the Brachman found in himself, at the
very first, so great an inclination for Xavier, that he could not conceal
from him those secrets which a religious oath had bound him never to
disclose to any. He confest plainly to him, that the idols were devils,
and that there was only one God, creator of the world, and that this
God alone deserved the adoration of men: that those who held the rank of
wisdom amongst the Brachmans, solemnized the Sunday in his honour as a
holiday; and that day they only said this prayer, "O God, I adore thee at
this present, and for ever:" that they pronounced those words softly,
for fear of being overheard, and to preserve the oath which they had
made, to keep them secret. "In fine," said he, "it is to be read in our
ancient writings, that all the false religions should one day cease, and
the whole world should observe one only law."

The Brachman having disclosed these mysteries to Father Xavier, desired
him, in his turn, to reveal to him what was most mysterious in the
Christian law; and to engage him to deal the more freely with him, and
without the least disguise, swore, that he would inviolably, and for
ever, keep the secret. "I am so far," said the father, "from obliging
you to silence, that I will inform you of nothing you desire to know, but
on condition that you shall publish in all places what I tell you." The
Brachman having given him his word, he began to instruct him by these
words of Jesus Christ; "He who will believe, and be baptized, shall be
saved." This he expounded to him at large; at the same time, declaring to
him how baptism was necessary to salvation: and passing from one article
of faith to another, he placed the truth of the gospel in so advantageous
a light before him, that the Brachman declared upon the place he would
become a Christian, provided he might be so in secret; and that he might
have a dispensation from some certain duties of Christianity.

This so wicked a disposition made him unworthy of the grace of baptism;
he remained unconverted. Notwithstanding which, he desired to have in
writing the apostles' creed, together with our Saviour's words, which had
been expounded to him.

He saw Father Xavier a second time, and told him he had dreamed he was
baptized, and that afterwards he became his companion, and that they
travelled together preaching the gospel in far countries; but this dream
had no effect, and the Brachman would never promise to teach the people,
that there was one only God, creator of the world, "or fear," says he,
"that if he broke that oath which obliged him to secrecy, the devil
should punish him with death."

Thus the master, though convinced, yet not submitting, the scholars all
stood out; and in the sequel, of so great a multitude of idol-priests,
not one embraced the Christian doctrine from the heart. Nevertheless,
Xavier, in their presence, wrought many miracles which were capable of
converting them. Having casually met a poor creature all naked, and full
of ulcers from head to foot, he washed him with his hands, drank part of
the water wherewith he had washed him, and prayed by him with wonderful
fervency; when he had ended his prayer, the flesh of the diseased person
was immediately healed, and appeared as clean as that of an infant.

The process of the saint's canonization makes mention of four dead
persons, to whom God restored their life, at this time, by the ministry
of his servant. The first was a catechist, called Antonio Miranda, who
had been stung in the night by one of those venomous serpents of the
Indies, whose stings are always mortal. The second was a child, who fell
into a pit, and was drowned. The two others were a young man and a maid,
whom a pestilential fever had carried off after a short sickness.

But these miracles, which gave to the father the name of saint among the
Christians, and caused him to be called the God of Nature amongst the
Gentiles, had no other effect upon the Brachmans than to harden their
hearts, and blind their understandings. Xavier, despairing of their
conversion, thought himself bound to publish all their wicked actions,
and bring them into disrepute. And he performed it so successfully, that
those men, who were had in veneration by the people, came to be despised
by all the world; insomuch, that even the children laughed at them, and
publicly upbraided them with their cheats. They began at first to
threaten the people, according to their custom, with the anger of their
pagods; but seeing their menaces turned to scorn, they made use of
another artifice, to regain their credit.

What malice soever they harboured in their hearts against Father Xavier,
they managed it so well, that, to see their conduct, they might have been
taken for his friends. They made him visits; desired him to have some
kindness for them; they gave him many commendations; they presented
him sometimes with pearls and money. But the father was inexorable; and
for their presents, he returned them without so much as looking on them.

The decrying of those idol-priests contributed not a little to the
destruction of idolatry through all that coast. The life which Xavier
led, contributed full as much. His food was the same with that of
the poorest people, rice and water. His sleep was but three hours at the
most, and that in a fisher's cabin on the ground: for he had soon made
away with the mattress and coverlet, which the viceroy had sent him from
Goa. The remainder of the night he passed with God, or with his
neighbour.

He owns himself, that his labours were without intermission; and that he
had sunk under so great hardships, if God had not supported him. For, to
say nothing of the ministry of preaching, and those other evangelical
functions, which employed him day and night, no quarrel was stirring, no
difference on foot, of which he was not chosen umpire. And because those
barbarians, naturally choleric, were frequently at odds, he appointed
certain hours, for clearing up their misunderstandings, and making
reconciliations. There was not any man fell sick, who sent not for him;
and as there were always many, and for the most part distant from each
other, in the scattering villages, his greatest sorrow was, that he could
not be present with them all. In the midst of all this hurry, he enjoyed
those spiritual refreshments and sweets of heaven, which God only bestows
on souls, who regard nothing but the cross; and the excess of those
delights was such, that he was often forced to desire the Divine Goodness
to moderate them; according to what himself testifies in a letter to his
father Ignatius, though written in general terms, and in the third
person.

Having related what he had performed in the coast of the Fishery, "I have
no more to add," says he, "concerning this country, but only that they
who come hither to labour in the salvation of idolaters, receive so much
consolation from above, that if there be a perfect joy on earth, it is
that they feel." He goes on, "I have sometimes heard a man saying thus to
God, O my Lord, give me not so much comfort in this life; or if, by an
excess of mercy, thou wilt heap it on me, take me to thyself, and make me
partaker of thy glory, for it is too great a punishment to live without
the sight of thee."

A year and more was already past since Xavier had laboured in the
conversion of the Paravas; and in all this time, his two companions, Paul
de Camerine, and Francis Mansilla, were not come to his assistance,
though they had been arrived at Goa some months since. The number of
Christians daily multiplying to a prodigy, and one only priest not being
sufficient to cultivate so many new converts in the faith, or advance
them in Christian piety, the saint thought it his duty to look out for
succour. And besides, having selected some young men, well-natured, and
of a good understanding, qualified for the studies of divinity, and human
sciences, who being themselves well modelled, might return with him to
instruct their countrymen; he was of opinion, that he ought to conduct
them himself, without deferring his voyage any longer.

On these considerations he put to sea, on his return, about the
conclusion of the year 1543; and having got to Cochin by mid-January, he
arrived at Goa not long after. For the better understanding of what
relates to the education of those young Indians, whom Xavier brought, it
will be necessary to trace that matter from its original.

Before the coming of Father Francis to the Indies, Christianity had made
but little progress in those countries; and of an infinite number of
Pagans, inhabiting the isle of Goa, and the parts adjoining, scarce any
man thought of forsaking his idolatry. In the year 1541, James de Borba,
a Portuguese preacher and divine, whom king John III. had sent to India,
searching out the cause of so great a misfortune, found, that it was not
only because the Europeans could not easily learn the Indian tongue, but
also, because if an Indian happened to be converted, they exercised no
charity towards him; and that the children of the faithful, who died
poor, were destitute of succour in their wants.

He gave notice of this to the grand vicar, Michael Vaz, to the auditor
general, Pedro Fernandez, to the deputy-governor, Rodriguez de Castel
Blanco, and to the secretary of state, Cosmo Annez, who were all of them
his particular friends, and virtuous men. These being in the government,
considered of the means to remedy the growing evil, the foundation of
which had been discovered to them by Borba; and he himself excited the
people to be instrumental in so good a work. For, one day preaching, he
passionately bemoaned the damnation of so many Indians, and charged it on
the conscience of his auditory, that the salvation of that idolatrous
people depended, in some sort, on them. "I pretend not," said he, "that
you should go yourselves to the conquest of souls, nor learn barbarous
languages on purpose, to labour in the conversion of Gentiles. What I beg
of you, in the name of Jesus Christ, is, that each of you would
contribute something towards the maintenance of the new Christians. You
will perform by that, what it is not in your power to do by the preaching
of the gospel; and gain, by your temporal goods, those immortal souls,
for which the Saviour of the world has shed his blood."

The Holy Spirit, who had inspired his tongue, gave efficacy to his words,
by touching the hearts of those who heard them. Many of them being joined
together, it was resolved to form a company, which should provide for the
subsistence of those young Indians newly converted; and that society at
first was called, the Brotherhood of St Mary of the Light, (or
Illumination,) from the name of that church where the fraternity
assembled, to regulate that new establishment.

It is true, that, as great works are not accomplished all at once, in the
beginning of this, there was only founded a small seminary, for the
children of Goa, and those of the neighbourhood; but the revenues were
increased so much afterwards by the liberality of Don Estevan de Gama,
governor of the Indies, and by the bounty of John III., king of Portugal,
that all the idolatrous children, who turned Christians, of what country
soever, were received into it.

There was also a fund sufficient for the building a fair house and a
magnificent church in a larger plot: and the seminary, over which Borba
presided, was then called, the Seminary of Holy Faith.

Matters being thus disposed, above threescore children, of divers
kingdoms, and nine or ten different languages, were assembled, to be
educated in piety and learning. But it was soon perceived, that these
children wanted masters, capable of instructing and forming them,
according to the intention of the institute. God Almighty had
pre-ordained the seminary of holy faith, for the Society of Jesus; and it
was by a particular disposition of the Divine Providence, that the same
year, wherein the seminary was established, brought over the sons of
Ignatius to the Indies.

Accordingly, when Xavier first arrived at Goa, Borba offered him the
conduct of this new establishment, and used his best endeavours to engage
him in it. Xavier, who found an inward call to something more important,
and who already was conceiving in his mind the conversion of a heathen
world, would not coop himself up within a town, but in his secret
intentions, designed one of his companions for that employment, which was
presented to himself. In the meantime, Borba wrote into Portugal, to
Simon Rodriguez, and earnestly desired from him some fathers of the new
society, "for whom" he said, "the Almighty had prepared a house in the
new world, before their coming."

During these transactions, Paul de Camerin and Francis Mansilla arrived
at Goa, from Mozambique: Borba retained them both in the seminary, by
permission from the viceroy; and that was the reason why they followed
not Father Xavier to the coast of Fishery.

Xavier put into the seminary those young Indians whom he had brought
along with him; and whatever want he had otherwise of his companions,
he gave the charge of the Seminarists to Father Paul de Camerin, at the
request of Borba, who had the chief authority in the seminary. For it was
not till the year 1548, after the death of Borba, that the company
possest it in propriety, and without dependence. It then received the
name of a college, and was called the college of St Paul, from the title
of the church, which was dedicated to the conversion of the apostle of
the Gentiles. From thence it also proceeded, that the Jesuits were called
in that country, the fathers of St Paul, or the fathers Paulists, as they
are called in that country even at this day.

Father Xavier remained but a little time at Goa; and returned with all
expedition to his Paravas, with the best provision of gospel labourers,
which he could make. He was then desirous of sending a missioner of the
company to the isle of Socotora, not being in circumstances of going
thither in person; for he had not forgotten the promise, which he made to
God in behalf of that people, when he left them. But the small number of
companions which he had, was not sufficient for the Indies; and it was
not till three or four years afterwards that he sent Father Alphonso
Ciprian to Socotora.

Besides Mansilla, who had not yet received the order of priesthood, he
carried with him to the coast of Fishery two priests, who were Indians by
nation, and one Biscayner, called John Dortiaga. When they were arrived
there, he visited all the villages with them; and taught them the method
of converting idolaters to the faith, and of confirming those who were
already Christians, in it. After which, having assigned to each of them a
division at his particular province in the coast, he entered farther into
the country; and, without any other guide than the spirit of God.
penetrated into a kingdom, the language of which was utterly Unknown to
him, as he wrote to Mansilla in these, terms.

"You may judge, what manner of life Head here, by what I shall relate to
you. I am wholly ignorant of the language of the people, and they
understand as little of mine; and I have no interpreter. All I can
perform, is to baptize children, and serve the sick, an employment easily
understood, without the help of an interpreter, by only minding what they
want."

This was the preaching by which he declared Jesus Christ, and made the
Christian law appear amiable in that kingdom. For amongst those
barbarians, who reduce all humanity to the notion of not being inhuman,
and who acknowledge no other duties of charity, than forbearing to do
injuries, it was a thing of admiration, to see a stranger, who, without
any interest, made the sufferings of another man his own; and performed
all sorts of services to the poor, as if he had been their father, or
their slave. The name of the country is neither known, nor the fruits
which these works of charity produced. It is only certain, that the saint
continued not there any long time; and that a troublesome affair recalled
him to the coast of Fishery, when it was least in his intentions to
return.

The Badages, who are a great multitude of robbers, in the kingdom of
Bisnagar, idolaters, and enemies of the Christian name, naturally fierce,
always quarrelling amongst themselves, and at war with their neighbours,
after they had seized, by force of arms, on the kingdom of Pande, which
is betwixt Malabar and the coasts of Fishery, made an irruption into the
said coast, in the absence of Xavier. The Paravas were under a terrible
consternation at the sight of those robbers, whose very name was
formidable to them, not daring so much as to gather into a body, nor to
hazard the first brunt of war. They took flight, and abandoned their
country, without any other thought than of saving their lives. In order
to which, they threw themselves by heaps into their barks, some of them
escaping into little desart islands, others hiding amongst the rocks and
banks of sand, betwixt Cape Comorin, and the Isle of Ceylon. These were
the places of their retreat, together with their wives and children,
while the Badages overran the coast, and destroyed their country.

But what profits it to have escaped the sword, when, they must die of
hunger? Those miserable creatures, exposed to the burning heats of the
sun, wanted nourishment in their isles, and on their rocks, and numbers
of them daily perished.

In the mean time, the news of this excursion of the robbers, and the
flight of the Christians, was spread about, and Xavier heard it in the
country where he then resided. The misfortunes of his dear Paravas
touched him in the most tender part. He made haste to their relief; and,
having been informed that they were pressed with famine, he passed
speedily to the western coast, and earnestly solicited the Portuguese to
supply them in this their extreme necessity. He obtained twenty barks,
laden with all manner of provision, and himself brought it to their
places of retreat, where the poor Paravas, as many as were left alive of
them, were languishing without hope of comfort, and expecting death to
end their misery.

The sight of the holy man, whom all of them regarded as their common
father, caused them to forget some part of their misfortune, and seemed
to restore them to life. He gave them all imaginable consolation; and,
when they had somewhat recovered their strength, he brought them back to
their habitations, from whence the Badages were retired. Those plunderers
had swept all away, and the Christians were more poor than ever; he
therefore procured alms for them, and wrote a letter earnestly to the
Christians of another coast, to supply their brethren in distress.

The Paravas being resettled by degrees, Xavier left them under the
conduct of the missioners, whom he had brought for them, and turned his
thoughts elsewhere. He was desirous to have carried the sound of the
gospel into the more inland countries, which had never heard of Jesus
Christ; yet he forbore it at that time, upon this account, that in
those kingdoms where there were no Portuguese to protect the new
Christians, the idolaters and Saracens would make war on them, or
constrain them to renounce their Christianity to buy their peace.

Returning therefore by the western coasts, which were in the possession
of the Portuguese, he travelled by land, and on foot, according to his
custom, towards the coast of Travancore, which beginning from the point
of Comorin, lies extended thirty leagues along by the sea, and is full of
villages.

Being come thither, and having, by the good offices of the Portuguese,
obtained permission from the king of Travancore to publish the law of the
true God, he followed the same method which he had used at the Fishery;
and that practice was so successful, that all that coast was converted to
Christianity in a little space of time, insomuch, that forty-five
churches were immediately built. He writes himself, "That in one month
he baptized, with his own hand, ten thousand idolaters; and that,
frequently, in one day, he baptized a well peopled village." He says
also, "that it was to him a most pleasing object, to behold, that so
soon as those infidels had received baptism, they ran, vying with each
other to demolish the temples of the idols."

It was at that time, properly speaking, when God first communicated to
Xavier the gift of tongues in the Indies; according to the relation of a
young Portuguese of Coimbra, whose name was Vaz, who attended him in many
of his travels, and who being returned into Europe, related those
passages, of which himself had been an eye witness. The holy man spoke
very well the language of those barbarians, without having learnt it, and
had no need of an interpreter when he instructed. There being no church
which was capable of containing those who came to hear him, he led them
into a spacious plain, to the number of five or six thousand persons, and
there getting up into a tree, that he might the farther extend his voice,
he preached to them the words of eternal truth. There it was also, that
to the end the compass of the plain might serve in the nature of a
church, he sometimes celebrated the divine mysteries under the sails of
ships, which were spread above the altar, to be seen on every side.

The Brachmans could not suffer the worship of the pagods to be abandoned
in this manner; but were resolved to be revenged on the author of so
strange an alteration. In order to execute their design, they secretly
engaged some idolaters to lie in wait for him, and dispatch him
privately. The murderers lay in ambush more than once, and in the silence
of the night endeavoured to shoot him with their arrows. But divine
Providence would not suffer their malice to take place; of all their
arrows, one only wounded him, and that but slightly; as it were rather to
give him the satisfaction of shedding some blood in testimony of the
faith, than to endanger his life.

Enraged and desperate for having missed their aim, they sought him
everywhere; and not finding him, they set fire on three or four houses,
where they thought he might possibly be lodged. The man of God was
constrained one day to hide in the covert of a forest, and passed the
following night upon a tree, to escape the fury of his enemies, who
searched the whole forest to have found him. There was a necessity
sometimes that the faithful should keep guard about him day and night,
and to that purpose they placed themselves in arms about the house where
he was retired.

In the meantime, the Badages, who had ravaged the coast of Fishery the
year before, animated of themselves against the Christians, and perhaps
pushed forward by the devils, who saw their empire decaying day by day,
excited also by the desire of glory, and above all things by the hope of
booty, entered into the kingdom of Travancore, on the side of one of
those mountains-which confine on the cape of Comorin. Their former
success had rendered them so haughty and so insolent, that they flattered
themselves with an imagination that every thing would bend before them.
But not having now to do, as they had before, with simple fishers, they
were come in good order, and well armed, under the conduct of the Naiche,
or lord of Modure, a valiant and experienced captain.

The inhabitants of the maritime villages took fright at the noise of an
hostile army; and retiring, for the most part with great haste and
confusion into the inland country, carried even to the court the news of
the invasion.

The king of Travancore, whom the Portuguese call the Great Monarch,
because indeed he is the most powerful of all the kings of Malabar,
collecting his army with all speed, put himself at the head of it, and
marched towards the enemy. The battle, in all appearance, was likely to
be bloody, and the victory seemed assured to those vagabond robbers, who
were more in number, and better disciplined.

Father Xavier, so soon as he understood that the Badages were drawing
near, falling prostrate on the ground, "O Lord," said he; "remember that
thou art the God of mercies, and protector of the faithful: give not up
to the fury of these wolves that flock, of which thou hast appointed me
the pastor; that these new Christians, who are yet so feeble in the
faith, may not repent their embracing it, and that the infidels may not
have the advantage of oppressing those, who repose their confidence in
none but thee."

His prayer being ended, he arose, and inspired with a more than human
courage, which made him incapable of fear, he takes a troop of fervant
Christians, and, with a crucifix in his hand, runs with them towards the
plain, where the enemies were marching in battalia. When he arrived
within distance of being heard, he stopped and said to them, in a
threatening voice, "I forbid you, in the name of the living God, to pass
farther, and on his part, command you to return the way you came."

These few words cast a terror into the minds of those soldiers who were
at the head of the army; they remained confounded, and without motion.
They, who marched after them, seeing the foremost advanced not, asked the
reason of it; answer was returned from the first ranks, that they had
before their eyes an unknown person habited in black, of a more than
human stature, of a terrible aspect, and darting fire from his eyes. The
most hardy were desirous to satisfy themselves concerning what was told
them; they were seized with amazement at the sight, and all of them fled
with a precipitate confusion.

The new Christians who had followed Xavier, ran to declare to the
neighbouring villages this wonderful event. The fame of it was suddenly
spread abroad, and the king, who was marching towards the enemy with
great speed, heard the report of it on his way. He caused Xavier to be
brought into his presence, and embraced him as the redeemer of
Travancore; and after he had publicly thanked him for so eminent a
service, he said thus to him: "I am called the Great Monarch; and, from
henceforth, you shall be called the Great Father."

The saint gave the king to understand, that it was only Jesus Christ to
whom he ought to pay his acknowledgments; and, as for himself, he ought
only to be regarded as a weak instrument, who could do nothing of his own
power. The Pagan king comprehended nothing of his meaning; and the two
vices which are the common obstacles to the conversion of the great, that
is to say, the concupiscence of the flesh, and pride of heart, hindered
him afterwards from embracing of the faith; which notwithstanding, he
caused an edict to be published throughout his kingdom, whereby all men
were commanded to obey the Great Father, as they would his proper person;
and that whoever desired to be a Christian, might be so without any
apprehension of danger to ensue. He went so far as even to call Xavier
his brother; and bestowed on him large sums of money, all which the
servant of God employed in charities on the poor.

An edict so favourable to the law of our belief, made many Christians
even in the court, though contrary to the example of the prince. But the
miraculous actions of Xavier finished the conversion of the whole
kingdom. Besides his curing all sorts of diseases, he raised four persons
from the dead, two women and two men. The act of canonization relates no
more of the resurrection of the women, but the bare matter of fact,
without any circumstances; but the resurrection of the men is related at
large, of which the substance is in the ensuing account.

Xavier preached in one of the maritime villages of Travancore, called
Coulan, near Cape Comoriu. Some were converted by his first sermons; but
the greater party remained in their ancient superstition, after having
often heard him. The most obstinate, it is true, listened to him with
delight, and found the maxims of the gospel to be most conformable to the
light of reason: but the pleasure which they took in hearing, produced
nothing; and they satisfied themselves with admiring the Christian law,
without troubling themselves to follow it.

The father one day finding, that he spoke to them of God without working
any thing upon their hearts, prayed fervently to the Almighty in their
behalf; and, with his eyes lifted up to heaven, his countenance more than
ordinarily inflamed, and with abundance of tears, besought him to take
pity on those obstinate idolaters. "O Lord," said he, "all hearts are in
thy hands; thou canst bend, as it pleases thee, the most stubborn, and
soften the most obdurate; do that honour, on this day, to the blood and
the name of thy beloved Son." Scarcely had he ended his prayer, when he
was assured it was answered: turning himself to his audience, with the
air of one inspired, "Well," said he, "since you will not believe me on
my word, behold that which will make me be believed. What testimony do
you desire from me, of those truths which I have declared to you?" At the
same instant he recalled to his remembrance, that a man had been there
buried the day before. Then resuming his discourse in the same tone that
he began it, "Open," said he, "the sepulchre which you closed yesterday,
and bring out the body; but observe carefully, whether he who was buried
be truly dead."

The most incredulous ran hastily to take up the corpse; far from finding
any the least sign of life, they perceived it began to putrify with a
noisome scent. They took off the linen in which he was wrapped, and laid
the dead man at the feet of the father, who was come to the place of
burial. The barbarians gazed with astonishment on the dead body, and
impatiently expected the event. The saint fell upon his knees, and, after
a short prayer, addressing himself to the dead, "I command thee," said
he, "in the holy name of the living God, to arise, for the confirmation
of that religion which I preach." At these words, the dead arose of
himself, and appeared not only living, but vigorous, and in perfect
health. All who were present cried out, with a loud voice, "That the God
of the Christians was omnipotent; and that the law which the great Father
preached was true." In consequence of which, they threw themselves at his
feet, desired baptism, and received it on the place.

The other dead person whom the apostle raised to life, was a young man,
and a Christian, who died at Mutan, on the same coast, betwixt Carjapatan
and Alicale. He had been dead above four-and-twenty hours, of a
pestilential fever. Xavier met the corpse by chance, as they were
carrying it to the grave. The parents of the dead man, who were of the
greatest quality in all the country, accompanied the funeral pomp, with
all their kindred, according to the custom of that nation. As comfortless
as they were, yet upon sight of the saint, they recovered courage, and,
embracing his knees, implored him to restore their son to life; being
persuaded, that what was not to be effected by the power of nature, would
cost him only a word speaking. Xavier, moved by their affliction, and
excited by their faith, begged the assistance of the Most High, made the
sign of the cross, and threw holy water on the dead, after which he took
him by the hand, raised him up in the name of the Lord, and restored him
living to his father and mother.

To preserve the memory of an action so wonderful and so authentic, the
parents of the man they raised erected a great cross on the place where
the miracle was done; and were accustomed afterwards to go often thither,
and pray to God before it. These resurrections were so famous through all
the country, and made so great impressions on the souls of the
inhabitants, that the people came thronging from all parts to behold the
great Father, and to receive baptism from his hands; insomuch, that the
whole kingdom of Travancore was Subjected to Christ Jesus in few months;
and the king, with some few of his chief courtiers, were the only
remaining idolaters in the land, by a terrible judgment of Almighty God,
who sometimes abandons princes to their unruly passions, and departs from
the great, while he communicates himself to those of the lowest quality.




THE LIFE OF ST FRANCIS XAVIER.


BOOK III.


_He writes into Europe for a supply of missioners. The saint's letter to
the doctors of Sorbonne. Ambassadors from the isle of Manar to the saint.
He sends a missioner to the isle of Manar. The constancy of the
Christians of Manar. A miraculous cross, and its effects. The enterprise
of Xavier against the persecutor. New motives for his journey to Cambaya.
He persuades Michael Vaz to go to Portugal. His letter to the king of
Portugal. The success of the voyage undertaken by Michael Vaz. He
converts a debauched Portuguese. He engages the viceroy of the Indies to
make war on the king of Jafanatapan. Divers predictions of the saint. He
goes to join the Portuguese fleet, and raises one from the dead. He frees
the island of Manar from the plague. The enterprise of Jafanatapan
defeated. He designs the voyage of Macassar, and the conversion of many
kingdoms. He goes to the sepulchre of St Thomas, to consult God
concerning his voyage to Macassar. What happened to him in his passage to
Meliapor. He comes to Meliapor; the monuments which he there finds of the
apostle St Thomas. He is threatened by devils, and afterwards beaten by
them. He learns the will of God concerning his design. The conversions
which he makes at Meliapor. He brings a great sinner to repentance.
Divers wonderful events which encrease his fame. He persuades a rich
merchant to evangelical perfection. The new convert falls from grace, and
becomes suspected to the Saint. His charity to a soldier, who had lost
all his money at play. He arrives at Malacca; a digression concerning it.
In what condition he found the town, and what he did in order to reform
it. He labours with success at Malacca. He revives a dead maid. He
receives letters from Europe by the new missioners who are sent him. He
defers the voyage to Macassar, and designs another. He foreknows, and
foretels the ruin of Malacca. He goes to Amboyna, and what happens to him
in his voyage. He arrives at Amboyna: What he performs there. He converts
the idolaters and Moors of Amboyna. A Spanish fleet arrives at Amboyna.
He assists the Spanish fleet during the contagion amongst them. He passes
into divers islands. He recovers his crucifix, which was fallen into the
sea. He foretels the holy death of a new convert. He goes to the island
of Ulate, and the miracle there wrought by him. He goes to the Moluccas.
What happens to him in his way. He declares to the people the death of
John Araus. He makes many converts at Ternate. Conversion of a queen at
Ternate. He hears of the isles del Moro. Great endeavours are used to
dissuade the saint from going to the isles del Moro. He complains of
those who make opposition to his voyage to the isle Del Moro. He goes for
the isle Del Moro, and writes to Rome. God reveals to him what is doing
in a distant island. He arrives at Del Moro; the condition in which he
found it. He gains the inhabitants of the isle Del Moro. He speaks to
them of hell. He exhorts them to repentance. He says mass in the midst of
an earthquake. He is admired by the barbarians. He is persecuted by a
cruel and savage people. His sufferings in the isle Del Moro; and the
consolations which he there received. He goes for Goa; and the reason
that induced him. He returns to Ternate. His proceedings at Ternate. He
endeavours the conversion of the king of Ternate. What hindered the king
of Ternate's conversion. He labours with great fruit in the court of
Ternate. He leaves to the islanders a Christian instruction written with
his own hand. The counsel he gave the Ternatines at parting. He renews
his labours at Amboyna. He is endued with the supernatural knowledge of
some things. A cross, erected by Xavier, becomes famous. The constancy of
the Christians in Amboyna_.



The reputation of Xavier was not confined to the kingdom of Travancore;
it was spread abroad through all the Indies; and the God of the
Christians, at the same time, was had in so great veneration, that the
most idolatrous nations sent to desire the saint, that he would come and
give them baptism. His joy was infinite, to find the Gentiles, of their
own free motion, searching after the way of eternal life; but, on the
other side, he was afflicted that he was not sufficient alone to instruct
so many vast countries as were gone astray from it.

Seeing the harvest so great, and the labourers so few, he wrote earnestly
to Father Ignatius in Italy, and to Simon Rodriguez in Portugal, for a
supply of missioners. He had such transports of zeal on that occasion, as
to say, in one of his letters, "I have often thoughts to run over all the
universities of Europe, and principally that of Paris, and to cry aloud
to those who abound more in learning than, in charity, Ah, how many souls
are lost to heaven through your default! It were to be wished, that those
people would apply themselves as diligently to the salvation of souls, as
they do to the study of sciences; to the end they might render to
Almighty God a good account of their learning, and the talents which he
has bestowed on them. Many, without doubt, moved with thoughts like
these, would make a spiritual retreat, and give themselves the leisure of
meditating on heavenly things, that they might listen to the voice of
God. They would renounce their passions, and, trampling under foot all
worldly vanities, would put themselves in condition of following the
motions of the divine will. They would say, from the bottom of their
hearts, behold me in readiness, O my Lord; send me wheresoever thou shalt
please, even to the Indies, if thou commandest me.

"Good God, how much more happily would those learned men then live, than
now they do! with how much more assurance of their salvation! and, in the
hour of death, when they are ready to stand forth before the dreadful
judgment-seat, how much greater reason would they have, to hope well of
God's eternal mercy, because they might say, O Lord, thou hast given me
five talents, and behold I have added other five.

"I take God to witness, that, not being able to return into Europe, I
have almost resolved to write to the university of Paris, and namely to
our masters, Cornet and Picard, that millions of idolaters might be
easily converted, if there were more preachers, who would sincerely mind
the interests of Jesus Christ, and not their own concernments."

It is pity that his letter to the doctors of Sorbonne is irrecoverably
lost; for certain it is, he wrote to them from the midst of the Indies,
to engage them to come, and preach the gospel. And for this we have the
testimony of Don John Derada, one of the chief magistrates of the kingdom
of Navarre, who, studying at Paris, saw the letter sent from Father
Xavier, admired the apostolical charity with which it was replenished,
and took a copy of it, as did also many divines, to whom it was directed.

Amongst those idolatrous nations, which breathed after baptism, and
desired to be instructed, the Manarois were the first, who made a
deputation to the saint.

The isle of Manar is situate towards the most northern point of Ceylon,
and at the head of the sands of Remanancor. It has a very convenient
port, and is a place of great traffic. But the soil is so sandy and so
dry, that it produces nothing, unless in some few places, which also are
cultivated with much care and labour. For Manar has no resemblance to
Ceylon, though placed so near it: Ceylon being the most delicious and
most fruitful part of all the East; where the trees are always green, and
bear fruits and flowers in every season; where there are discovered mines
of gold and silver, crystal, and precious stones; which is encompassed
with forests of ebony, cinnamon, and cocoa; and where the inhabitants
live to an extreme old age, without any of the incommodities which attend
it, The wonder is, that, being distant from the equinoctial but six
degrees, the air is temperate and pure, and the rains, which water it
from heaven regularly once a month, joined with the springs and rivers
which pass through it, refresh the ground in a greater measure than the
scorching heats can parch it.

Father Xavier was employed in establishing Christianity in Travancore,
when he received this embassy from Manar. As he could not forsake an
infant church without a reasonable apprehension of its ruin, he sent to
Manar one of the priests whom he had left on the coast of Fishery. And
God so blessed the labours of that missioner, that the Manarois not only
became Christians, but died generously for the faith; and this was the
occasion of their martyrdom.

The isle of Manar was at that time under the dominion of the king of
Jafanatapan; for by that name the northern part of Ceylon is called. This
prince had usurped the crown from his elder brother, and enslaved his
subjects. Above all things, he was an implacable enemy of the Christian
faith; though in appearance he was a friend to the Portuguese, whose
forces only could set bounds to his tyranny. When he understood that the
Manarois were converted to Christianity, he entered into that fury of
which tyrants only can be capable; for he commanded, that his troops
should immediately pass over into the island, and put all to the sword,
excepting only the idolaters. His orders were punctually executed; and
men, women, and children, were all destroyed, who had embraced the
Christian faith.

It was wonderful to behold, that the faithful being examined, one by one,
concerning their religion, and no more required for the saving of their
lives, than to forsake their new belief, there was not one amongst them,
who did not openly declare himself a Christian. The fathers and mothers
answered for the newly baptized infants, who were not able to give
testimony of their faith; and offered them to the death, with a
resolution, which was amazing to their executioners. Six or seven
hundred of these islanders gave up their lives for the name of Jesus
Christ; and the principal place which was consecrated by so noble blood,
from Pasim, which it was called before, now took the name of the Field of
Martyrs.

This dreadful massacre, far from abolishing the Christian law, served
only to render it more flourishing. The tyrant had even the shame of
seeing his officers and domestic servants forsake their ancient
superstition in despite of him. But what most enraged him, was the
conversion of his eldest son. This young prince, inspired of God, caused
himself to be instructed by a Portuguese merchant, who had dealings at
the court; which yet could not be so secretly performed, but that the
king had notice of it. At the first news, he cut his throat, and threw
the body into the fields, to serve for food to savage beasts.

But Heaven permitted not, that a death which was so precious in the sight
of God, should be without honour in the sight of men, The Portuguese
merchant buried his disciple by night; and on the next morning, there
appeared a beautiful cross, printed on the ground, which covered the body
of the martyr. The spectacle extremely surprised the infidels. They did
what they were able, to deface, and (if I may so say) to blot out the
cross, by treading over it, and casting earth upon it. It appeared again
the day following, in the same figure, and they once more endeavoured to
tread it out. But then it appeared in the air, all resplendent with
light, and darting its beams on every side. The barbarians who beheld it,
were affrighted; and, being touched in their hearts, declared themselves
Christians. The king's sister, a princess naturally virtuous, having
privately embraced the faith, instructed both her own son, and her
nephew, who was brother to the martyr. But, while she directed them in
the way of heaven, she took care to preserve them from the cruelty of the
tyrant. To which purpose she addressed herself to the merchant above
mentioned, and intrusting him with the lives of the two princes, ordered
him to convey them to the seminary of Goa.

This Portuguese managed all things so discreetly, with the concurrence of
the princess, that he escaped out of the island, with the two princes,
undiscovered. He took his way by the kingdom of Travancore, that he might
behold Father Xavier, and present to him these two illustrious new
converts. The father received them as angels descended from above, and
gave immortal thanks to God, for so noble a conquest. He fortified them
in the faith, gave them excellent instructions, and promised so to
mediate in their favour, with the viceroy of the Indies, that they should
have no occasion of repenting themselves for having abandoned all things
for the sake of Jesus Christ.

When the king of Jafanatapan had notice of the flight of his son and
nephew, he broke out into new fury against the Christians, and put to
death great numbers of them. Being apprehensive that his brother, from
whom he had usurped the crown, and who now led a wandering life, might
possibly change his religion also, and beg protection from the
Portuguese, he sent officers round about, with orders to bring him into
his hands, or, at the least, to bring back his head. But he failed of
getting him in his power either alive or dead; for this unhappy prince,
attended by ten horsemen, having passed to Negapatan, came by land to
Goa, after having suffered extreme hardships, in a journey of more than
two hundred leagues.

Father Xavier, who was informed of all these proceedings, thought it
necessary to make advantage of these favourable opportunities without
loss of time. He considered with what perfection Christians might live in
a kingdom where they died so generously for the faith, with so imperfect
a knowledge of it. On the other side, he judged, that if the injustice
and cruelty of the tyrant remained unpunished, what an inducement it
might be to other idolatrous kings, for them to persecute the new
converts in their turn; that the only means for repairing the past, and
obviating future mischiefs, was to dispossess the tyrant of the crown,
which he so unjustly wore, and restore it to his brother, to whom it
rightfully belonged; that, for these considerations, recourse ought to be
had to the Portuguese to engage them, by a principle of religion, to take
arms against the usurper of the kingdom, and the persecutor of the
Christians.

In order to this, the father caused Mansilla to be recalled from the
coast of Fishery; and having intrusted him with the care of christianity
in Travancore, took his way by land to Cambaya, where the viceroy of the
Indies then resided.

Besides these reasons, relating to the king of Jafanatapan, the saint had
other motives which obliged him to take this journey. The greatest part
of the Europeans, who were in the Indies, and chiefly the officers of the
crown of Portugal, lived after so infamous a manner, that they made the
Christian faith appear odious, and scandalised alike both the idolaters
and the faithful.

The public worship of the pagods was tolerated at Goa, and the sect of
the Brachmans daily increased in power; because those Pagan priests had
bribed the Portuguese officers. The people professed heathenism freely,
provided they made exact payments of their tribute, as if they had been
conquered only for the sake of gain. Public offices were sold to
Saracens, and the Christian natives stood excluded, for want of money,
which does all things with corrupt ministers. The receivers of the king's
revenues, who were to pay the Paravas of the coast of Fishery,
constrained those poor fishers to deliver their pearls almost for
nothing; and thus the exaction of a lawful tribute, in the constitution,
became tyranny and oppression in the management. Men were sold like
beasts, and Christians enslaved to Pagans at cheap pennyworths. To
conclude, the king of Cochin, an idolater, but tributary to the crown of
Portugal, was suffered to confiscate the goods of his subjects, who had
received baptism.

Father Francis was wonderfully grieved to perceive, that the greatest
hindrance to the growth of Christianity, in those vast dominions of Asia,
proceeded only from the Christians. He bewailed it sometimes to God, in
the bitterness of his heart; and one day said, "That he would willingly
return to Portugal to complain of it to the king, not doubting, but so
religious and just a prince would order some remedy for this encroaching
evil, if he had notice how it spread."

Xavier had taken the way of Cochin, along by the sea coast. He arrived
there the 16th of December, 1544, where he happened to meet with Michael
Vaz, vicar-general of the Indies. In acquainting him with the reasons of
his journey, he made him sensible, that the weakness of the government
was the principal cause of the avarice and violence of the officers; that
Don Alphonso de Sosa was indeed a religious gentleman, but wanted vigour;
that it was not sufficient to will good actions, if, at the same time, he
did not strongly oppose ill ones; in a word, that it was absolutely
necessary for the king of Portugal to be informed of all the disorders
in the Indies, by a person who was an eye-witness of them, and whose
integrity was not liable to suspicion. Vaz immediately entered into the
opinions of the father, and his zeal carried him to pass himself into
Portugal, in a vessel which was just ready to set sail. Xavier praised
God for those good intentions;  and wrote a letter by him to King John
the Third, the beginning of which I have here transcribed:--

"Your Majesty ought to be assured, and often to call into your mind, that
God has made choice of you, amongst all the princes of the world, for
the conquest of India, to the end he may make trial of your faith, and
see what requital you will make to him for all his benefits. You ought
also to consider, that, in conferring on you the empire of a new world,
his intention was, not so much that you should fill your coffers with the
riches of the East, as that you should have an opportunity of signalizing
your zeal, by making known to idolaters, through the means of those who
serve you, the Creator and Redeemer of mankind."

The saint, after this beginning, gave the king to understand the good
intentions of Michael Vaz, and the ill conduct of the Portuguese, who
were in the government of the Indies. He suggested to him the means of
putting a stop to those disorders, and advised him, above all things, not
only to recommend, by letters, the interest of religion, but rigorously
to punish all those officers, who were wanting to their duty in that
respect; "for there is danger," said he, "that when God shall summon your
Majesty to judgment, that will then come to pass which you least expect,
and which is not to be avoided; there is danger, great Prince, that you
may then hear these words of an offended God. Why have you not punished
those who, under your authority, have made war against me in the Indies,
you who have punished them so severely, when they were negligent in
gathering your revenues? Your cause will be little helped by your return
of this answer to Jesus Christ;--Lord, I have not wanted yearly to
recommend, by letters to my subjects, all that concerns thy honour and
thy service. For, doubt not, it will be thus answered;--But your orders
were never put in execution, and you left your ministers, at their own
disposal, to do whatever they thought good.

"I therefore beg your Majesty, by that fervent zeal which you have for
the glory of our Lord, and by the care which you have always testified of
your eternal salvation, to send hither a vigilant and resolute minister,
who will bend his actions to nothing more than to the conversion of
souls; who may act independently to the officers of your treasury; and
who will not suffer himself to be led and governed by the politics of
worldly men, whose foresight is bounded with the profit of the state. May
your Majesty be pleased a little to inspect your incomes from the Indies,
and, after that, look over the expences which are made for the
advancement of religion; that, having weighed all things equally on
either side, you may make a judgment, if that which you bestow bears any
proportion with that which you receive; and then, perhaps, you will find
a just subject to apprehend, that, of those immense treasures, which the
Divine Goodness has heaped upon you, you have given to God but an
inconsiderable pittance.

"For what remains, let not your Majesty defer any longer the payment of
so just a debt, to so bountiful a giver, nor the healing of so many
public wounds. What remedy soever you can apply, what diligence soever
you can make, all will be too little, and of the latest. The sincere and
ardent charity of my heart, towards your Majesty, has constrained me to
write to you in this manner, especially when my imagination represents to
me, in a lively sort, the complaints which the poor Indians send up to
heaven, that out of so vast a treasure, with which your estate is
enriched by them, you employ so little for their spiritual necessities."
The letter ended, in begging this favour of Almighty God, "that the king,
in his lifetime, might have those considerations, and that conduct, which
he would wish to have had when he was dying."

Michael Vaz negotiated so well with King John the Third, pursuant to the
instructions of Father Xavier, that he obtained another governor of the
Indies, and carried back such orders and provisions, signed by his
Majesty's own hand, as were in a manner the same which the father had
desired.

These orders contained, That no toleration should be granted for the
superstition of the infidels in the isle of Goa, nor in that of Salseta;
that they should break in pieces all the pagods which were there, and
make search, in the houses of the Gentiles, for concealed idols, and
whosoever used or made them should be punished according to the quality
of his crime; that as many of the Brachmans as were found to oppose the
publication of the gospel, should be banished; that out of a yearly rent
of three thousand crowns, charged on a mosque at Bazain, a subsistence
should be made for the poor, newly converted from idolatry; that
hereafter no public employment should be given to Pagans; that no
exaction should remain unpunished; that no slaves should henceforth be
sold, either to Mahometans or Gentiles; that the pearl fishing should
only be in the hands of Christians, and that nothing should be taken from
them, without paying them the due value; that the king of Cochin should
not be suffered to despoil or oppress the baptized Indians; and, last of
all, that if Sosa had not already revenged the murder of the Christians
in Manar, who were massacred by the king of Jafanatapan's command,
Castro, who succeeded in his place, should not fail to see it done.

To return to Father Xavier;--he put to sea at Cochin, and sailed towards
Cambaya. In the ship there was a Portuguese gentleman, much a libertine,
and one of those declared atheists who make a boast of their impiety.
This was motive enough for the holy man to make acquaintance with him. He
kept him company, and was even so complaisant as to entertain him with
pleasant conversation. The Portuguese was much delighted with his good
humour, and took pleasure in hearing him discourse on many curious
subjects. But if Xavier offered to let fall a word concerning the
salvation of his soul, he laughed at it, and would hear no more. If
the father mildly reproved him for his profane and scandalous way of
living, he flew out into a fury against the holy practice of the church,
and swore he would never more come to confession.

These ill inclinations did not at all discourage Xavier from his
undertaking. He treated this hardened sinner after the manner that
physicians use a patient raving in his sickness, with all manner of
compassion and soft behaviour. In the meantime, they came to an anchor
before the port of Cananor, and, going ashore together, they took a walk
into a wood of palm-trees which was near their place of landing. After
they had made a turn or two, the saint stripped himself to the waist, and
taking a discipline, pointed at the ends with wire, struck so hard and so
often on his naked body, that, in a very little time, his back and
shoulders were all bloody. "It is for your sake," said he to the
gentleman who accompanied him, "that I do what you see, and all this is
nothing to what I would willingly suffer for you. But," added he, "you
have cost Christ Jesus a much dearer price. Will neither his passion,
his death, nor all his blood, suffice to soften the hardness of your
heart?" After this, addressing himself to our blessed Saviour, "O Lord,"
said he, "be pleased to look on thy own adorable blood, and not on that
of so vile a sinner as myself." The gentleman, amazed and confounded,
both at once, at such an excess of charity, cast himself at the feet of
Xavier, beseeching him to forbear, and promising to confess himself and
totally to change his former life. In effect, before they departed out of
the wood, he made a general confession to the father, with sincere
contrition for his sins, and afterwards lived with the exemplary
behaviour and practice of a good Christian.

Being returned to the port, they went again on shipboard, and continued
their voyage to Cambaya. When they were arrived at that place, Xavier
went to wait on the viceroy, and easily persuaded him to what he desired,
in reference to Jafanatapan; for, besides that Sosa reposed an entire
confidence in Father Xavier, and was himself zealous for the faith, the
expedition, which was proposed to him, was the most glorious that the
Portuguese could undertake, since the consequence of it was to punish a
tyrant, to dispossess an usurper, and to restore a lawful king.

The viceroy, therefore, wrote letters, and dispatched couriers, to the
captains of Comorin and of the Fishery, commanding them to assemble all
the forces they could make at Negapatan, and make a sudden irruption into
the tyrant's country, without giving him time to provide for his defence.
He gave them also in charge to take the tyrant alive, if possibly they
could, and put him into the hands of Father Francis, who desired his
conversion, not his death, and hoped the blood of the martyrs of Manar
might obtain the forgiveness of his crimes.

Xavier, encouraged by these hopes, returned towards Cochin, where he
proposed to himself to follow his ministerial vocation, while the
preparations of war were making. Coming back by Cananor, he lodged in the
house of a Christian, who himself was religious, but his son debauched,
and subject to all sorts of vices. The good man, sensibly afflicted at
the ill conduct of his graceless son, wept day and night; and Xavier
began at first to comfort him, saying, those vices were ordinary in
youth, and riper age would reclaim him from them. Having done speaking,
he stood mute awhile, and recollected himself; then, suddenly lifting up
his eyes to heaven, "Know," said he, "that you are the most happy father
in the world. This libertine son, who has given you so many disquiets,
shall one day change his manners, he shall be a religious of the order of
St Francis, and at last shall die a martyr." The event verified the
prediction. The young man afterwards took the habit of St Francis, and
went to preach the faith in the kingdom of Cande,[1] where he received
martyrdom from the barbarians.

[Footnote 1: Cande is a kingdom in the island of Ceylon.]

Father Xavier, being come back to Cochin, was very kindly received by the
secretary of state, Cosmo Annez, his intimate friend, who was there on
some important business. Being one day together, and talking familiarly,
Xavier asked Annez, if the year had been good for the Portugal merchants?
Annez answered him, that it could not have been better: that not long
since, seven vessels had been sent off, which were now in their passage
to Europe, and richly laden. He added, that himself had sent the king of
Portugal a rare diamond, which had cost six thousand ducats at Goa, and
Avould be worth more than thirty thousand at Lisbon. Xavier had a farther
curiosity to enquire, which of the ships had carried the diamond; and
Annez told him, it was the ship called the Atoghia, and that he had
entrusted the jewel to John Norogna, who was captain of the ship.

Xavier then entered into a profound meditation; and after he had kept
silence for some time, all on the sudden thus replied; "I could have
wished that a diamond of so great value had not been entrusted to that
ship." "And for what reason?" answered Annez; "is it not because the
Atoghia has once formerly sprung a leak? but, father, she is now so well
refitted, that she may be taken for a new vessel." The saint explained
himself no farther; and Annez, upon a second consideration, began to
conjecture, both from the father's words, and afterwards from, his
silence, that there was some danger in the matter, whereupon he desired
him to recommend that ship to the protection of almighty God; "for in
conclusion," said he, "the Atoghia cannot be lost without a very
considerable damage to me. I have had no order," said he, "to buy that
diamond; so that in case it should miscarry, the loss will be wholly
mine."

Sitting one day together at the table, and Xavier observing Annez to be
in great concernment, "give thanks to God," said he, "your diamond is
safe, and at this very time in the hands of the queen of Portugal." Annez
believed Xavier on his word; and understood afterwards, by letters from
Norogna, that the ship opened in the midst of her voyage, and let in so
much water, that being upon the point of sinking, the mariners had
resolved to have forsaken her, and thrown themselves into the sea, but
after having cut down the main mast, they changed their thoughts without
any apparent reason; that the leak stopped of itself, and the ship
pursuing her course, with only two sails, arrived safely in the port of
Lisbon.

The man of God remained about three months in Cochin, and towards the end
of May set sail for Negapatan, where the Portuguese fleet was now in
a readiness. Passing by the Isle of De las Vaccas, which is near the
flats of Ceylon, towards the north, he raised to life a Saracen's child,
which is all that is known of that miracle. He was desirous in his
passage to see the isle of Manar, where so many Christians had been
massacred for the faith; and going ashore, he often kissed the ground,
which had been sprinkled with the blood of martyrs at Pasim. While he
rejoiced at the happy destiny of the dead, he had cause to be afflicted
for the misfortune of the living: a contagious disease laid waste the
island, and there died an hundred every day.

When the Manarois had notice, that the great father, so famous in the
Indies, was at Pasim, they assembled together, above three thousand of
them, for the most part Gentiles, and being come to the village, besought
him humbly to deliver them from the pestilence.

Xavier asked three days, wherein to implore of God, for that which they
had begged from him. During all which time, he only offered up to our
Lord, and set before him the merits of those blessed martyrs, who had
suffered for his name at Pasim. Before those days were ended, his prayers
were heard, the plague ceased, and all the sick were restored to health
at the same moment. So visible a miracle wrought on all of them to
believe in Jesus Christ; and the apostle baptized them with his own hand.
He could make no longer stay with them; for the naval army then expected
him, and his presence was necessary to encourage the soldiers, and mind
the captains of the performance of their duty.

He passed over from Manar to Negapatan; but there he found all things in
a far different condition from what he hoped. The Portuguese navy
diminished daily; and the commanders, who at the beginning had been so
zealous for the Holy War, were now the first to condemn it. It was in
vain for him to set before their eyes the honour of their nation, and
that of God: interest did so blind their understanding, that they forgot
they were either Portuguese or Christians: behold, in short, what
overthrew so glorious an expedition.

While they were equipping the fleet, it happened that a Portuguese
vessel, coming from the kingdom of Pegu, and laden with rich merchandise,
was driven by tempest upon the coast of Jafanatapan. The king made
seizure of it, and possessed himself of all within it, according to the
custom of the barbarians. The captain and the ship's company foreseeing,
that if, in this conjuncture, war should be made against the heathen
prince, they should never be able to retrieve their wealth out of his
hands, corrupted the officers of the fleet with large presents, to desist
from their undertaking. Thus the tyrant, whom Father Xavier designed to
drive out from his ill-gotten kingdom, was maintained in it, by the
covetousness of Christians; or rather by the secret decrees of
Providence, which sometimes permits the persecutors of the church to
reign in peace, to the end a trial may be made of such as dare to
continue constant in their faith.

As holy men resign their will to that of God, Xavier wholly abandoned the
enterprize of Jafanatapan, and thought only of returning to the kingdom
of Travancore. Being now on sea, he cast back his eyes on the Isle of
Ceylon, which he saw from far; and cried out, lamenting for it, "Ah!
Unhappy island, with how many carcases do I behold thee covered, and what
rivers of blood are making inundations on all sides of thee!" These words
were prophetical of what happened afterwards, when on Constantine de
Braganza at one time, and Don Hurtado de Mendoca at another, destroyed
all those islanders with the sword; and the king of Jafanatapan being
himself taken, together with his eldest son, was put to death in his own
palace; as if the divine justice had not deferred the death of this
persecutor, but only to render it more terrible, and more memorable.

Father Xavier was very desirous of returning to Travancore; but the winds
blew so contrary, that they always drove him from the coast. By this he
judged that God had called him to some other place; and thereupon formed
a resolution of carrying the light of the gospel from isle to isle, and
from kingdom to kingdom, even to the utmost limits of the East. The news
he heard, during his navigation, caused him suddenly to cast his thoughts
on an island situate under the equinoctial, betwixt the Moluccas and
Borneo, stretched in length two hundred leagues from north to south, and
divided into sundry kingdoms, called by the geographers Celebes, by the
historians Macassar, from the names of the two capital cities, of the two
principal kingdoms; as to the rest, well peopled, and abounding in all
sorts of riches.

It was related to him, that about the year 1531, two brothers, both
idolaters, as were all the inhabitants of Macassar, going on their
private business to Ternate, the chief of the Moluccas, had some
conference, relating to religion, with the governor, Antonio Galvan, a
Portuguese, one of the most famous warriors of his age, and celebrated in
history both for his piety and valour: that having learnt from him the
vanity of their idols, they embraced the Christian faith, and at their
baptism took the names of Antonio and Michael: that being returned into
their country, they themselves taught publicly the faith of Jesus Christ:
that all their countrymen, with one accord, sent their ambassadors to the
governor of Ternate, desiring him to send them some to instruct them in
the principles of faith; and that the heads of this embassy were the two
brothers, known to Galvan: that these ambassadors found a very kind
reception; and that for want of a priest, Galvan gave them a soldier for
their teacher, whose name was Francis de Castro; a man knowing in
religion, and of exemplary piety. In conclusion, that Castro, who was
thus chosen to instruct that people, embarking for Macassar, was driven
by a tempest another way.

Besides this, Xavier was likewise informed, that not long before, a
Portuguese merchant, called Antonio Payva, going to Macassar in the name
of Ruys Vaz Pereyra, captain of Malacca, for a ship's lading of sandal, a
precious wood growing in that island, the king of Supa, which is one of
the kingdoms of Macassar, came in person to see him, and asked divers
questions relating to the Christian faith: that this honest merchant,
better acquainted with his traffic than his religion, yet answered very
pertinently, and discoursed of the mysteries of faith after so reasonable
a manner, that the king, then threescore years of age, was converted,
with all his family and court: that another king of the same island,
called the king of Sion, followed his example; and that these two
princes, who were solemnly baptized by the hand of Payva, not being able
to retain him with them, desired him to send them some priests, who might
administer the sacraments, and baptize their subjects.

These pious inclinations appeared to Father Xavier as an excellent
groundwork for the planting of the gospel. He wept for joy at the happy
news; and adored the profound judgments of the Divine Providence, which,
after having refused the grace of baptism to the king of Travancore, when
all his subjects had received it, began the conversion of Sion and of
Supa by that of their sovereigns. He even believed, that his evangelical
ministry exacted from him, to put the last hand to the conversion of
those kingdoms.

In the mean time, he thought it his duty, that, before he resolved on the
voyage of Macassar, he should ask advice from heaven concerning it; and
to perform it as he ought, it came into his mind to implore the
enlightnings of God's spirit at the sepulchre of St Thomas, the ancient
founder, and first father of Christianity in the Indies, whom he had
taken for his patron and his guide, in the course of all his travels. He
therefore resolved to go in pilgrimage to Meliapor, which is distant but
fifty leagues from Negatapan, where the wind had driven him back. And
embarking in the ship of Michael Pereyra, on Palm-Sunday, which fell that
year, 1545, on the 29th of March, they shaped their course along-the
coasts of Coromandel, having at first a favourable wind; but they had not
made above twelve or thirteen leagues, when the weather changed on a
sudden, and the sea became so rough, that they were forced to make to
land, and cast anchor under covert of a mountain, to put their ship into
some reasonable security. They lay there for seven days together, in
expectation of a better wind; and all that time the holy man passed in
contemplation, without taking any nourishment, either of meat or drink,
as they observed who were in the vessel with him, and as James Madeira,
who was a witness of it, has deposed in form of law. He only drank on
Easter-Eve, and that at the request of the said Madeira, a little water,
in which an onion had been boiled, according to his own direction. On
that very day, the wind came about into a favourable quarter, and the sea
grew calm, so that they weighed anchor, and continued their voyage.

But Xavier, to whom God daily imparted more and more of the spirit of
prophecy, foreseeing a furious tempest, which was concealed under that
fallacious calm, asked the pilot, "If his ship were strong enough to
endure the violence of bad weather, and ride out a storm?" The pilot
confessed she was not, as being an old crazy vessel. "Then," said
Xavier, "it were good to carry her back into the port." "How, Father
Francis," said the pilot, "are you fearful with so fair a wind? you may
assure yourself of good weather by all manner of signs, and any little
bark may be in safety." It was in vain for the saint to press him
farther, not to believe those deceitful appearances; neither would the
passengers follow his advice, but they soon repented of their neglect.
For far they had not gone, when a dreadful wind arose, the sea was on a
foam, and mounted into billows. The ship was not able to withstand the
tempest, and was often in danger of sinking, and the mariners were
constrained to make towards the port of Negapatan, from whence they set
out, which, with much ado, they at length recovered.

The impatience of Father Xavier to visit the tomb of the apostle St
Thomas, caused him to make his pilgrimage by land; and he travelled with
so much ardour, through the rough and uncouth ways, that in few days he
arrived at Meliapor.

That city is now commonly known by the name of St Thomas; because that
blessed apostle lived so long in it, and there suffered martyrdom. If we
will give credit to the inhabitants, it was once almost swallowed by the
sea; and for proof of this tradition, there are yet to be seen under
water, the ruins of great buildings. The new town of Meliapor was built
by the Portuguese; near the walls there is a hill, which they called the
Little Mount, and in it a grotto, wherein they say St Thomas hid himself
during the persecution. At the entry of this cave there is a cross cut in
the rock; and at the foot of the mountain there arises a spring, the
waters of which are of such virtue, that sick people drinking of them are
ordinarily cured.

From this small ascent you pass to a higher and much larger mountain,
which seems formed by nature for a lonely contemplative life; for on one
side it looks upon the sea, and on the other is covered with old trees,
always green, which at once make a fruitful and a pleasing object. Hither
St Thomas retired to pray with his disciples; and here it was also that
he was slain by a Brachman with the thrust of a spear.

The Portuguese, who rebuilt Meliapor, found on the top of the mountain a
little chapel, of stonework, all in ruins. They were desirous to repair
it, in memory of the holy apostle; and, as they were rummaging all about,
even to the foundations of it, they drew out a white marble, whereon was
a cross, with characters graved round about it, which declared, "That God
was born of the Virgin Mary; that this God was eternal; that the same God
taught his law to his twelve apostles; and that one of them came to
Meliapor with a palmer's staff in his hand; that he built a church there;
that the kings of Malabar, Coromandel, and Pandi, with many other
nations, submitted themselves to the law preached by St Thomas, a man
holy and penitent."

This marble, of which we make mention, having on it divers stains of
blood, the common opinion is, that the apostle suffered martyrdom upon
it. Howsoever it be, the marble was placed upon the altar when the chapel
was rebuilt; and the first time that a solemn mass was said there, the
cross distilled some drops of blood, in the sight of all the people;
which also happened many times in the following years, on the day whereon
his martyrdom is celebrated.

When Xavier was come into the town, the vicar of Meliapor, who had heard
speak of him as a successor of the apostles, and a man sent from God,
for the conversion of the Indies, came to offer him a lodging in his
house. The father accepted of it, because it was adjoining to the church,
wherein were kept the relicks of St Thomas; and that he could easily step
from thence by night, to consult the will of God concerning his intended
voyage to Macassar.

In effect, as soon as the vicar was laid to sleep, for they were lodged
in the same chamber, Xavier rose as softly as he could, and went to the
church, through a church-yard which parted it from the house. The vicar
perceived it, and advertised Xavier, that this passage was not over-safe
by night, and that horrible phantoms had been often seen in it. The saint
believed this only said to frighten him, and hinder him from rising
before day; so he continued his usual prayers; but it was not long before
he found that the advice was true: for, the nights ensuing, as he passed
through the church-yard, he saw those dreadful spectres, which
endeavoured to have stopped him; yet he saved himself from them, and even
laughed at them as vain illusions.

The demons are too proud to bear contempt without revenge, when God
permits them. One night, when the saint was at his devotions before the
image of the blessed Virgin, they assaulted him in great numbers, and
beat him so violently, that he was all over bruised, and forced to keep
his bed for some days together. He said nothing of his adventure to the
vicar; but it was discovered by a young man of Malabar, who lodged near
the church, and was awakened with the noise; rising from his bed, he
heard the blows distinctly, and what Father Xavier said to the holy
Virgin, invoking her assistance against the infernal powers, insomuch,
that the vicar, to whom the young man had related the words which he had
heard, sometimes repeated them to Xavier with an inoffensive kind of
raillery.

The servant of God having recovered some little strength, returned to the
church, and there continued all the night. What rage soever the devils
had against him, they durst no more attempt his person, nor so much as
endeavour to affright him. They only made a noise to distract him in his
prayers; and one time, disguised in the habit of canons, they
counterfeited so well the midnight matins, that he asked the vicar, "Who
were those chanters who sung so admirably?"

But the favours which Xavier received from heaven, made him large amends
for all the injuries of hell; for though the particulars of what passed
betwixt God and him were kept secret, it is known, at least in regard of
the principal affair, for which he consulted God, that he had an interior
light, which gave him clearly to understand, that he was commanded to
pass to the more southern islands, and to labour in their conversion. The
Christian, strength, with which he found himself animated at the same
time, caused all the dangers, which naturally he might apprehend, to
disappear, as is manifest by what he wrote from Meliapor on that
occasion, to two of his friends at Goa, Paul de Camerin, and James Borba,
of whom we have made so frequent mention.

"I hope that God will confer many favours on me in this voyage; since,
through his infinite mercy, I have learned, with so much spiritual joy,
that it is his holy pleasure I should go to those kingdoms of Macassar,
where so many Christians have been made in these latter years. For what
remains, I am so much resolved on executing what our Lord has revealed to
me, that if I should be wanting on my part, I should go, to my thinking,
in direct opposition to his orders, and render myself unworthy of his
favour, both in this life and in the next. If I cannot find this year any
Portuguese vessel bound for Malacca, I will embark myself on any ship
belonging to the Gentiles or the Saracens. I repose, withal, so great a
confidence in God, for the love of whom I undertake this voyage, that if
there should only pass this way some little bark of Malacca, I should go
aboard without the least deliberation. All my hope is in God; and I
conjure you by his love, to remember always in your prayers so great a
sinner as myself."

Though his intentions in coming to Meliapor were only to receive the
instructions of heaven in his solitude, yet he employed some part of his
time in the good of others. His holy life gave a lustre and value to his
discourse; and the sight of him alone was of efficacy to touch the heart.
The people had received it as a maxim, "That whoever followed not the
counsel of Father Francis, should die an enemy of God." And they related
the unhappy end of some sinners, who, being urged by Xavier to make a
speedy repentance, had deferred the work of their conversion. This
popular opinion contributed much to the change of manners in the town;
and the fear of a disastrous death served frequently to break off in one
moment the criminal commerce of many years.

There was in Meliapor a Portuguese gentleman, who lived a debauched and
scandalous life. His house was a seraglio, in little; and the greatest
part of his business was making a collection of beautiful slaves. Xavier
went one day to visit him about dinner time: "Are you willing," said the
Father, "that we should begin an acquaintance by dining together?" The
Portuguese was somewhat discomposed, both at the visit and the
compliment; yet he forced himself into good humour, and made shew of
being very glad of the honour which the Father had done him. While they
were at table, Xavier spoke not one word to him concerning his
debauchery, and only entertained him with ordinary talk, though they had
been served by young damsels whose habit was not over modest, and whose
air was very impudent. He continued in the same way he had began, after
they were risen from dinner, and, in conclusion, took his leave, without
making him the least reproach.

The gentleman, surprised at the conduct of Father Francis, believed his
silence to be a bad omen to him; and that he had nothing else to expect
but an unhappy death, and a more unhappy eternity. In this thought, he
went with all diligence to find the Father, and falling down before him,
"Your silence," said he, "has spoken powerfully to my heart: I have not
enjoyed one moment of repose since you parted from me: Ah, Father, if my
everlasting damnation be not already fixed, I put myself into your hands;
do with me what you shall judge necessary for the salvation of my soul,
behold me ready to pay you a blind obedience."

Xavier embraced him; and after he had given him to understand that the
mercies of the Lord are infinite, that it is our duty never to despair,
that he who sometimes refuses to sinners the hour of repentance, always
grants pardon to the penitent; he caused him to put away those occasions
of his sin, and disposed him to a general confession, the fruit of which
was a chaste and Christian life.

In short, the Father did what he could desire to be done at Meliapor; and
witnesses of known integrity have deposed on oath, that he left the town
so different from what it was, at his coming thither, that it was hardly
to be known for the same place; which also gave him so entire a
satisfaction, that giving it a thousand benedictions, he said that there
was not in all the Indies a more Christian town. And at the same time he
prophecied, that one day it should become flourishing and wealthy; which
prediction was accomplished some few years afterward.

Though all these conversions drew the public veneration on Father
Francis, it seemed that God took pleasure in making the name of his
servant yet more illustrious, by certain wonderful events. A merchant of
Meliapor being just ready to embark for Malacca, went to take his leave
of him. In receiving his blessing, he begged of him some little token of
his friendship. The Father, who was very poor, could find nothing to give
him but the chaplet which was hanging at his neck: "This chaplet,"[1]
said he to the merchant, "shall not be unprofitable to you, provided you
repose your trust in the Virgin Mary." The merchant went away in full
assurance of the divine protection, and without fear of pirates, winds,
or rocks; but God would make a trial of his faith. He had already almost
crossed, without the least hazard, the great gulph which is betwixt
Meliapor and Malacca, when suddenly there blew a furious storm, the sails
were torn, the rudder broken, and the mast came by the board, and the
vessel afterwards being driven against the rocks, was split: The greatest
part of the seamen and passengers were drowned; some of them held upon
the rocks, where they were cast away, and the merchant himself was of
that number; but, being upon the wide sea, and not having wherewithal
to supply nature, to avoid dying by hunger, they took a resolution which
only despair could have inspired; having gathered up some floating planks
of their wrecked vessel, and joining them together the best they could,
they put themselves upon them, and abandoned their safety to the mercy of
the waves, without other hope than of lighting on some current which
might possibly carry them on shore.

[Footnote 1: Or beads.]

The merchant, full of confidence in the blessed Virgin, had still
preserved the chaplet of Xavier, and feared not drowning while he held it
in his hand. The float of planks was hardly adrift upon the waves, when
he found he was transported out of himself, and believed he was at
Meliapor with Father Francis. Returning from his extacy, he was strangely
surprised to find himself on an unknown coast, and not to see about him
the companions of his fortunes, nor the planks to which he had entrusted
his life. He understood, from some people who casually came that way,
that it was the coast of Negapatan, and, in a transport mixed with joy
and amazement, he told them, in how miraculous a manner God had delivered
him from death.

Another Portuguese, by profession a soldier, called Jerome Fernandez de
Mendoza, received a considerable assistance from Xavier, in a different
manner, but full as marvellous. Fernandez, having put off from the coast
of Coromandel, in a ship belonging to him, wherein was all his wealth, to
go to another coast more westward, was taken near the cape of Comorin, by
the Malabar pirates, equally covetous and cruel. To save his life, in
losing his goods, he threw himself into the sea, and was happy enough, in
spite of his ill fortune, to swim to land, on the coast of Meliapor.
Meeting there Father Francis, he related his misfortune to him, and
begged an alms. The father was almost sorry, at that time, for his being
so poor himself, that he had not wherewithal to relieve the miserable
man; yet he put his hand into his pocket, as if he were searching there
for something, but finding nothing, he lifted up his eyes to heaven, and
afterwards turning to Fernandez, with looks full of compassion, "have
courage, brother," said he to him, "heaven will provide for you." After
which, walking forward four or five paces, he once more put his hands
into his pockets, and pulled out fifty pieces of gold: "receive," added
he, "what heaven sends you; make use of it, but speak not of it." The
surprise and joy of Fernandez were so great, that it was impossible for
him to keep silence. He published, in all places, the bounty of his
benefactor; and the pieces of gold were found to be so pure and fine,
that it was not doubted but they were miraculous.

But perhaps nothing is more admirable, than what passed betwixt the
Father and John Duro, or Deyro, as some have called him. He was a man of
about five-and-thirty years of age, who had formerly borne arms;
afterwards became a merchant and owner of a ship, very wealthy and
fortunate in all his traffic; all which notwithstanding, he was ill
satisfied with the world, uneasy to himself, unquiet in the midst of all
his wealth, and persuaded that God alone could content his soul. He went
one day to see the holy man, and told him, that for many years he had a
desire of changing his condition, and of serving God as perfectly as he
was able, but that two reasons had always hindered him: the one was, that
he never yet could meet with any person, who was capable of shewing him
the way of perfection; the other was, that he was afraid of falling into
poverty. He added, that he was now out of pain concerning those two
points. That for the first, he hoped he should walk surely in the way of
heaven, having so able a guide as he; and for the second, he had got
sufficiently for his maintenance in an honest and comfortable way, during
the remainder of his life. He begged leave of Father Xavier, that he
might follow him, and promised, on all occasions, to defray his charges.

The Father made Deyro understand, how far he was yet from the kingdom of
heaven; that, to arrive at perfection, he must perform what our Saviour
counselled the young man, who seemed willing to follow him, that is to
say, he must practise these words in the literal sense, "sell all thou
hast, and give it to the poor." Deyro, thus undeceived, immediately
desired the Father to take all his goods, and distribute them amongst the
poor; but the Father would neither do what Deyro had proposed to him, nor
permit that he should himself dispose of any thing, before he had made
confession to him. Foreseeing, without doubt, that being so rich, he
should be obliged to make restitution of some part of that which he had
gained.

The confession of the merchant was three days in making; after which,
having sold his ship and his merchandise, he restored what he had got
unjustly, and gave great alms. And in consequence of this, under the
direction of the saint, he gave himself to the exercises of piety and
penitence, thereby to lay a solid foundation of that perfection to which
he aspired.

But these fair beginnings were not attended with any answerable fruit;
and that spirit of retirement, of mortification, and of poverty, was soon
extinguished in a man accustomed to the turmoils of the world, who had
always lived in plenty, and who passionately loved his profit. He
returned to the thoughts of his former condition, and having recovered
some jewels, and bought a small vessel in secret, he set himself to
follow his former way of living.

When he was just on the point of setting sail, a catechist, called
Antonio, came and told him, that Father Xavier desired to speak with him.
Deyro, who thought of nothing more than of making his escape, and who had
not entrusted his design to the knowledge of any person, made as if he
took him for another. But Antonio persisting in it, that it was himself
whom the Father meant, he durst not dissemble any longer, and went to
find him; resolved, however, of denying all, as thinking the Father at
most could have but a bare suspicion of his change and intended flight.
He therefore assumed an air of confidence, and presented himself boldly
before the saint; but God had given him knowledge of Deyro's intentions.
"You have sinned," said Xavier, as soon as he beheld him; "you have
sinned." These few words so deeply struck him, that he threw himself at
the feet of the Father, all trembling, and crying out, "it is true, my
Father, I have sinned:" "Penitence then, my son," replied the Father,
"penitence!" Deyro confessed himself immediately, went to sell off his
ship, and distributed all the money to the poor. He returned afterwards,
and put himself once more under the conduct of the Father, with a firm
resolution of following his counsels more sincerely, and of serving God
more faithfully.

How unfeigned soever the repentance of Deyro seemed, Xavier had no
confidence in it; and these new fervours were suspected by him. He would
not receive him into the company of Jesus, which requires solid spirits,
and such as are firm to their vocation.

Yet he refused not to admit him for his companion, in quality of a
catechist, and carried him with him to Malacca: for having continued four
months at Meliapor, he parted thence in September 1545, notwithstanding
the tears of the people, who were desirous of retaining him; and held the
course of Malacca, designing from thence to pass to Macassar.

Before he went on board, he wrote to Father Paul de Camerine at Goa, that
when the fathers of the society, who were daily expected from Portugal,
should arrive, two of those new missioners should accompany the princes
of Jafanatapan, whensoever the Portuguese should think fit to
re-establish the lawful king. For there was a report, that the expedition
should be renewed, which a base interest had set aside. But this project
was not put in execution; and both the princes died, one after the other,
in less than two years after their conversion, which was only profitable
to their souls. While the ship that carried Xavier was crossing the Gulph
of Ceylon, an occasion of charity was offered to the saint, which he
would not suffer to escape. The mariners and soldiers passed their lime,
according to their custom, in playing at cards. Two soldiers set
themselves to it, more out of avarice than pleasure, and one of them
played with such ill fortune, that he lost not only all his own money,
but the stock which others had put into his hands to traffic for them.
Having nothing more to lose, he withdrew, cursing his luck, and
blaspheming God. His despair prevailed so far over him, that he had
thrown himself into the sea, or run upon the point of his sword, if he
had not been prevented. Xavier had notice of these his mad intentions
and execrable behaviour, and immediately came to his relief. He embraced
him tenderly, and said all he could to comfort him; but the soldier, who
was still in the transports of his fury, thrust him away, and forbore not
even ill language to him. Xavier stood recollected for some time,
imploring God's assistance and counsel; then went and borrowed fifty
royals of a passenger, brought them to the soldier, and advised him once
more to try his fortune. At this the soldier took heart, and played so
luckily, that he recovered all his losses with great advantage. The
saint, who looked on, took out of the overplus of the winnings, what he
had borrowed for him; and seeing the gamester now returned to a calm
temper, wrought upon him so successfully, that he, who before refused to
hear him, was now overpowered by his discourse, never after handled
cards, and became exemplary in his life.

They arrived at Malacca the 25th of September. As this is one of those
places in the Indies, where the saint, whose life I write, had most
business, and whither he made many voyages, it will not be unprofitable
to say somewhat of it. It is situate beyond the gulph of Bengal, towards
the head of that great peninsula, which, from the mouth of the Ara, is
extended to the south, almost to the equinoctial line; and is of two
degrees and a half of elevation, over against the island of Sumatra,
which the ancients, who had not frequented this channel, believed to be
joined to the continent.

Malacca was under the dominion of the kings of Siam, until the Saracens,
who traded thither, becoming powerful, first made it Mahometan, then
caused it to revolt against the lawful prince, and set up a monarch of
their own sect, called Mahomet. There was not, at that time, any more
famous mart town than this, and where there was a greater concourse of
different nations. For, besides the people of Guzuratte, Aracan, Malabar,
Pegu, Sumatra, Java, and the Moluccas, the Arabs, the Persians, the
Chinese, and the Japonians, trafficked there; and accordingly the town
lay extended all along by the sea side, for the convenience of trade.

Amongst all the nations of Asia there is not any more inclined to
pleasure; and this seems chiefly to proceed from the mild temper of the
air. For there is an eternal spring, notwithstanding the neighbourhood of
the line. The inhabitants follow the natural bent of their complexion;
their whole business is perfumes, feasts, and music; to say nothing of
carnal pleasures, to which they set no bound. Even the language which
they speak participates of the softness of the country: It is called the
Malaya tongue, and, of all the orient, it is the most delicate and sweet
of pronunciation.

Don Alphonso Albuquerque conquered Malacca in the year 1511, and thirty
thousand men, with eight thousand pieces of artillery, and an infinite
number of elephants and ships, were not able to defend it. It was taken
by force, at the second assault, by eight hundred brave Portuguese,
seconded by some few Malabars. It was given up to pillage for three days;
and the Moor king, after all his endeavours, was forced to fly with only
fifty horsemen to attend him. The Portuguese built a citadel, which the
succeeding governors took care to fortify; yet not so strongly, as to be
proof against the attempts of the barbarians, who many times attacked it,
and half ruined it.

As soon as Xavier came on shore, he went to visit the governor of the
town, to inform him of his intended voyage to Macassar. The governor told
him, that he had lately sent thither a priest of holy life, with some
Portuguese soldiers, and that he expected to hear of them very suddenly:
that, in the mean time, he was of opinion, that the Father and his
companion should stay at Malacca, till the present condition of the
Christians in Macassar were fully known. Xavier gave credit to the
governor, and retired to the hospital, which he had chosen for the place
of his abode. The people ran in crowds to behold the countenance of that
great apostle, whose fame was spread through all the Indies, and over all
the East. The parents showed him to their children; and it was observed,
that the man of God, in caressing those little Portuguese, called every
one of them by their proper names, as if he had been of their
acquaintance, and were not a stranger newly come on shore.

For what remains, he found the town in a most horrible corruption of
manners. The Portuguese who lived there, at a distance both from the
Bishop and the viceroy of the Indies, committed all manner of crimes,
without fear of laws, either ecclesiastical or civil. Avarice,
intemperance, uncleanness, and forgetfulness of God, were every
where predominant; and the habit only, or rather the excess and number of
their vices, distinguished the Christians from the unbelievers.

This terrible prospect of a sinful town, gave Xavier to comprehend, that
his stay in Malacca was necessary, and might possibly turn to a good
account; but before he would undertake the reformation of a town so
universally corrupted, he employed some days in serving of the sick; he
passed many nights in prayer, and performed extraordinary austerities.

After these preparatives, he began his public instructions, according to
the methods which he had frequently practised at Goa. Walking the streets
at evening with his bell in his hand, he cried, with a loud voice, "Pray
to God for those who are in the state of mortal sin;" and by this, he
brought into the minds of sinners, the remembrance and consideration of
their offences. For, seeing the ill habits of their minds, and that the
disease was like to be inflamed, if violent remedies were applied, he
tempered more than ever the ardour of his zeal. Though he had naturally a
serene countenance, and was of a pleasing conversation, yet all the
charms of his good humour seemed to be redoubled at Malacca, insomuch,
that his companion, John Deyro, could not but wonder at his gaiety and
soft behaviour.

By this procedure, the apostle gained the hearts of all and became in
some manner, lord of the city. At the very first, he rooted out an
established custom, which permitted the young maids to go in the habit of
boys whenever they pleased, which occasioned a world of scandal. He drove
out of doors the concubines, or turned them into lawful wives, according
to his former method. As for the children, who had no knowledge of God,
and who learnt songs of ribaldry and obsceneness as soon as they began to
speak, he formed them so well in a little time, that they publicly
recited the Christian doctrine, and set up little altars in the streets,
about which they sung together the hymns of the Catholic church. But that
in which he was most successful, was to restore the practice of
confession, which was almost entirely lost. But now men and women crowded
the tribunal of holy penitence, and the Father was not able to supply the
necessities of so many.

He laboured in the knowledge of the Malaya tongue, which is spoken in all
the isles beyond Malacca, and is as it were the universal language. His
first care was to have a little catechism translated into it, being the
same he had composed on the coast of Fishery; together with a more ample
instruction, which treated of the principal duties of Christianity. He
learnt all this without book; and, to make himself the better understood,
he took a particular care of the pronunciation.

With these helps, and the assistance of interpreters, who were never
wanting to him at his need, he converted many idolaters, as also
Mahometans and Jews; amongst the rest, a famous rabbi, who made a public
adjuration of Judaism. This rabbi, who before had taken for so many
fables, or juggling tricks, all those wonders which are reported to have
been done by Xavier, now acknowledged them for truths by the evidence of
his own eyes: for the saint never wrought so many miracles as at Malacca.
The juridical depositions of witnesses then living, have assured us, that
all sick persons whom he did but touch, were immediately cured, and that
his hands had an healing virtue against all distempers. One of his most
famous cures, was that of Antonio Fernandez, a youth not above fifteen
years of age, who was sick to death. His mother, a Christian by
profession, but not without some remainders of paganism in her heart,
seeing that all natural remedies were of no effect, had recourse to
certain enchantments frequently practised amongst the heathens, and sent
for an old sorceress, who was called Nai. The witch made her magical
operations on a lace braided of many threads, and tied it about the arm
of the patient. But instead of the expected cure, Fernandez lost his
speech, and was taken with such violent convulsions, that the physicians
were called again, who all despaired of his recovery. It was expected
every moment he should breath his last, when a Christian lady, who
happened to come in, said to the mother of the dying youth, "Why do you
not send for the holy Father? he will infallibly cure him." She gave
credit to her words, and sent for Xavier. He was immediately there:
Fernandez, who had lost his senses, and lay gasping in death, began to
cry out, and make violent motions, so soon as the Father had set his foot
within the doors; but when he came into the room, and stood before the
youth, he fell into howlings and dreadful wreathings of his body, which
redoubled at the sight of the cross that was presented to him. Xavier
doubted not but there was something of extraordinary in his disease, nor
even that God, for the punishment of the mother, who had made use of
diabolical remedies, had delivered her son to the evil spirits. He fell
on his knees by the bed-side, read aloud the passion of our Lord, hung
his reliquiary about the neck of the sick person, and sprinkled him with
holy water. This made the fury of the devil cease; and the young man,
half dead, lay without motion as before. Then Xavier rising up, "get him
somewhat to eat," said he, and told them what nourishment he thought
proper for him. After which, addressing himself to the father of the
youth, "when your son," added he, "shall be in condition to walk, lead
him yourself, for nine days successively, to the church of our Lady of
the Mount, where to-morrow I will say mass for him." After this he
departed, and the next day, while he was celebrating the divine
sacrifice, Fernandez on the sudden came to himself, spoke very sensibly,
and perfectly recovered his former health.

But how wonderful soever the cure of this youth appeared in the eyes of
all men, the resurrection of a young maid was of greater admiration.
Xavier was gone on a little journey, somewhere about the neighbourhood of
Malacca, to do a work of charity when this girl died. Her mother, who had
been in search of the holy man during her daughter's sickness, came to
him after his return, and throwing herself at his feet all in tears, said
almost the same words to him which Martha said formerly to our Lord,
"That if he had been in town, she, who was now dead, had been alive; but
if he would call upon the name of Jesus Christ, the dead might be
restored to life." Xavier was overjoyed to behold so great faith in a
woman, who was but lately baptized, and judged her worthy of that
blessing which she begged. After having lifted up his eyes to heaven,
and silently prayed to God some little space, he turned towards her, and
said to her, with much assurance, "Go, your daughter is alive." The poor
mother seeing the saint offered not to go with her to the place of
burial, replied, betwixt hope and fear, "That it was three days since her
daughter was interred." "It is no matter," answered Xavier, "open the
sepulchre, and you shall find her living." The mother, without more
reply, ran, full of confidence, to the church, and, in presence of many
persons, having caused the grave-stone to be removed, found her daughter
living.

While these things passed at Malacca, a ship from Goa brought letters to
Father Xavier from Italy and Portugal; which informed him of the happy
progress of the society of Jesus, and what it had already performed in
Germany for the public service of the church. He was never weary of
reading those letters; he kissed them, and bedewed them with his tears,
imagining himself either with his brethren in Europe, or them present
with himself in Asia. He had news at the same time, that there was
arrived a supply of three missioners, whom Father Ignatius had sent him;
and that Don John de Castro, who succeeded Alphonso de Sosa, in the
government of the Indies, had brought them in his company. These
missioners were Antonio Criminal, Nicholas Lancilotti, and John Beyra,
all three priests; the two first Italians, and the last a Spaniard:
apostolical men, and of eminent virtue, particularly Criminal, who, of
all the children of Ignatius, was the first who was honoured with the
crown of martyrdom. Xavier disposed of them immediately, commanding, by
his letters, "That Lancilotti should remain in the seminary of holy
faith, there to instruct the young Indians in the knowledge of the Latin
tongue, and that the other two should go to accompany Francis Mansilla on
the coast of Fishery."

For himself, having waited three months for news from Macassar, when he
saw the season proper for the return of the ship, which the Governor of
Malacca had sent, was now expired, and that no vessel was come from those
parts, he judged, that Providence would not make use of him at present,
for the instruction of those people, who had a priest already with them.
Nevertheless, that he might be more at hand to succour them, whenever it
pleased God to furnish him with an occasion, it was in his thoughts to go
to the neighbouring islands of that coast, which were wholly destitute of
gospel ministers.

God Almighty at that time revealed to him the calamities which threatened
Malacca; both the pestilence and the war, with which it was to be
afflicted in the years ensuing; and the utter desolation, to which it
should one day be reduced for the punishment of its crimes. For the
inhabitants, who, since the arrival of the Father, had reformed their
mariners, relapsed insensibly into their vices, and became more dissolute
than ever, as it commonly happens to men of a debauched life, who
constrain themselves for a time, and whom the force of ill habits draws
backward into sin. Xavier failed not to denounce the judgments of God to
them, and to exhort them to piety, for their own interest. But his
threatenings and exhortations were of no effect: and this it was that
made him say of Malacca the quite contrary of what he had said concerning
Meliapor, that he had not seen, in all the Indies, a more wicked town.

He embarked for Amboyna the 1st of January, 1546, with John Deyro, in a
ship which was bound for the Isle of Banda. The captain of the vessel was
a Portuguese; the rest, as well mariners as soldiers, were Indians; all
of them almost of several countries, and the greatest part Mahometans, or
Gentiles. The saint converted them to Jesus Christ during the voyage; and
what convinced the infidels of the truth of Christianity, was, that when
Father Xavier expounded to them the mysteries of Christianity in one
tongue, they understood him severally, each in his own language, as if he
had spoken at once in many tongues.

They had been already six weeks at sea, without discovering Amboyna; the
pilot was of opinion they had passed it, and was in pain concerning it,
not knowing how to tack about, because they had a full fore-wind. Xavier
perceiving the trouble of the pilot, "Do not vex yourself," said he, "we
are yet in the Gulph; and to-morrow, at break of day, we shall be in view
of Amboyna." In effect, at the time mentioned, the next morning, they saw
that island. The pilot being unwilling to cast anchor, Father Xavier,
with some of the passengers, were put into a skiff, and the ship pursued
its course. When the skiff was almost ready to land, two light vessels of
pirates, which usually cruised on that coast, appeared on the sudden, and
pursued them swiftly. Not hoping any succour from the ship, which was
already at a great distance from them, and being also without defence,
they were forced to put off from shore, and ply their oars towards the
main sea, insomuch that the pirates soon lost sight of them. After they
had escaped the danger, they durst not make to land again, for fear the
two vessels should lie in wait to intercept them at their return. But the
Father assured the mariners, they had no further cause of fear: turning
therefore towards the island, they landed there in safety, on the 16th of
February.

The Isle of Amboyna is distant from Malacca about two hundred and fifty
leagues; it is near thirty leagues in compass, and is famous for the
concourse of merchants, who frequent it from all parts. The Portuguese,
who conquered it during the time that Antonio Galvan was governor of
Ternate, had a garrison in it; besides which, there were in the island
seven villages of Christians, natives of the place, but without any
priest, because the only one in the island was just dead. Xavier began to
visit these villages, and immediately baptized many infants, who died
suddenly after they were christened. "As if," says he himself in one of
his letters, "the Divine Providence had only so far prolonged their
lives, till the gate of heaven were opened to them."

Having been informed, that sundry of the inhabitants had retired
themselves from the sea-side into the midst of the woods, and caves of
the mountains, to shelter themselves from the rage of the barbarians,
their neighbours and their enemies, who robbed the coasts, and put to the
sword, or made slaves of all who fell into their hands, he went in search
of those poor savages, amidst the horror of their rocks and forests; and
lived with them as much as was necessary, to make them understand the
duties of Christianity, of which the greatest part of them was ignorant.

After having instructed the faithful, he applied himself to preach the
gospel to the idolaters and Moors; and God so blessed the endeavours of
his servant, that the greatest part of the island became Christians. He
built churches in every village, and made choice of the most reasonable,
the most able, and the most fervent, to be masters over the rest, till
there should arrive a supply of missioners. To which purpose he wrote to
Goa, and commanded Paul de Camerine to send him Francis Mansilla, John
Beyra, and one or two more of the first missioners which should arrive
from Europe: he charged Mansilla, in particular, to come. His design was
to establish in one of those isles a house of the company, which should
send out continual supplies of labourers, for the publication of the
gospel, through all that Archipelago.

While Xavier laboured in this manner at Amboyna, two naval armies arrived
there; one of Portugal with three ships, the other of Spaniards with six
men of war. The Spaniards were come from Nueva Espagna, or Mexico, for
the conquest of the Moluccas, in the name of the emperor Charles the
Fifth, as they pretended; but their enterprise succeeded not. After two
years cruising, and long stay with the king of Tidore, who received them,
to give jealousy to the Portuguese, who were allied to the king of
Ternate, his enemy, they took their way by Amboyna, to pass into the
Indies, and from thence to Europe. They were engaged in an unjust
expedition against the rights of Portugal, and without order from Charles
the Fifth; for that emperor, to whom King John the Third addressed his
complaints thereupon, disavowed the proceedings of his subjects, and gave
permission, that they should be used like pirates.

Yet the Portuguese proceeded not against them with that severity. But it
seems that God revenged their quarrel, in afflicting the Spaniards with a
contagious fever, which destroyed the greatest part of their fleet. It
was a sad spectacle to behold the mariners and soldiers, lying here and
there in their ships, or on the shore, in cabins, covered only with
leaves. The disease which consumed them, kept all men at a distance from
them; and the more necessity they had of succour, the less they found
from the people of the island.

At the first report which came to Xavier of this pestilence, he left all
things to relieve them; and it is scarce to be imagined, to what actions
his charity led him on this occasion. He was day and night in a continual
motion, at the same time administering to their bodies and their souls;
assisting the dying, burying the dead, and interring them even with his
own hands. As the sick bad neither food nor physic, he procured both for
them from every side; and he who furnished him the most, was a
Portuguese, called John d'Araus, who came in his company from Malacca to
Amboyna. Nevertheless the malady still increasing day by day, Araus
began to fear he should impoverish himself by these charities; and from a
tender-hearted man, became so hard, that nothing more was to be squeezed
out of him. One day Xavier sent to him for some wine, for a sick man who
had continual faintings: Araus gave it, but with great reluctance, and
charged the messenger to trouble him no more; that he had need of the
remainder for his own use; and when his own was at an end, whither should
he go for a supply? These words were no sooner related to Father Francis,
than inflamed with a holy indignation, "What," says he, "does Araus think
of keeping his wine for himself, and refusing it to the members of Jesus
Christ! the end of his life is very near, and after his death all his
estate shall be distributed amongst the poor." He denounced death to him
with his own mouth; and the event verified the prediction, as the sequel
will make manifest.

Though the pestilence was not wholly ceased, and many sick were yet
aboard the vessels, the Spanish fleet set sail for Goa, forced to it by
the approach of winter, which begins about May in those quarters. Father
Xavier made provisions for the necessities of the soldiers, and furnished
them, before their departure, with all he could obtain from the charity
of the Portuguese. He recommended them likewise to the charity of his
friends at Malacca, where the navy was to touch; and wrote to Father Paul
de Camerine at Goa, that he should not fail to lodge in the college of
the company, those religious of the order of St Augustin, who came along
with the army from Mexico, and that he should do them all the good
offices, which their profession, and their virtue, claimed from him.

After the Spaniards were departed, Xavier made some little voyages to
places near adjoining to Amboyna; and visited some islands, which were
half unpeopled, and desart, waiting the convenience of a ship to
transport him to the Moluccas, which are nearer to Macassar than Amboyna.
One of those isles is Baranura, where he miraculously recovered his
crucifix, in the manner I am going to relate, according to the account
which was given of it by a Portuguese, called Fausto Rodriguez, who was a
witness of the fact, has deposed it upon oath, and whose juridical
testimony is in the process of the saint's canonization.

"We were at sea," says Rodriguez, "Father Francis, John Raposo, and
myself, when there arose a tempest, which alarmed all the mariners. Then
the Father drew from his bosom a little crucifix, which he always carried
about him, and leaning over deck, intended to have dipt it into the sea;
but the crucifix dropt out of his hand, and was carried off by the waves.
This loss very sensibly afflicted him, and he concealed not his sorrow
from us. The next morning we landed on the island of Baranura; from the
time when the crucifix was lost, to that of our landing, it was near
twenty-four hours, during which we were in perpetual danger. Being on
shore, Father Francis and I walked along by the sea side, towards the
town of Tamalo, and had already walked about 500 paces, when both of us
beheld, arising out of the sea, a crab-fish, which carried betwixt his
claws the same crucifix raised on high. I saw the crab-fish come directly
to the Father, by whose side I was, and stopped before him. The Father,
falling on his knees, took his crucifix, after which the crab-fish
returned into the sea. But the Father still continuing in the same humble
posture, hugging and kissing the crucifix, was half an hour praying with
his hands across his breast, and myself joining with him in thanksgiving
to God for so evident a miracle; after which we arose, and continued on
our way." Thus you have the relation of Rodriguez.

They staid eight days upon the island, and afterwards set sail for
Rosalao, where Xavier preached at his first coming, as he had done at
Baranura. But the idolaters, who inhabited these two islands, being
extremely vicious, altogether brutal, and having nothing of human in them
besides the figure, gave no credit to his words; and only one man amongst
them, more reasonable than all the rest, believed in Jesus Christ.
Insomuch, that the holy apostle, at his departure from Rosalao, took off
his shoes, and shook off the dust, that he might not carry any thing away
with him, which belonged to that execrable land.

Truly speaking, the conversion of that one man was worth that of many.
The saint gave him in baptism his own name of Francis; and foretold him,
that he should die most piously, in calling upon the name of Jesus. The
prophecy was taken notice of, which has recommended the fame of this new
convert to posterity, and which was not accomplished till after forty
years. For this Christian, forsaking his barbarous island, and turning
soldier, served the Portuguese, on divers occasions, till in the year
1588 he was wounded to death in a battle given by Don Sancho
Vasconcellos, governor of Amboyna, who made war with the Saracen Hiamo.
Francis was carried off into the camp; and many, as well Indians as
Portuguese, came about him, to see the accomplishment of the prediction,
made by the blessed Francis Xavier. All of them beheld the soldier dying,
with extraordinary signs of piety, and crying, without ceasing, "Jesus,
assist me!"

The island of Ulate, which is better peopled, and less savage than those
of Baranura and Rosalao, was not so deaf nor so rebellious to the voice
of the holy man. He found it all in arms, and the king of it besieged in
his town, ready to be surrendered, neither through want of courage, nor
of defendants, but of water; because the enemy had cut off the springs,
and there was no likelihood of rain; insomuch, that during the great
heats, both men and horses were in danger of perishing by thirst.

The opportunity appeared favourable to Father Xavier, for gaining the
vanquished party to Jesus Christ, and perhaps all the conquerors. Full of
a noble confidence in God, he found means to get into the town; and being
presented to the king, offered to supply him with what he most wanted.
"Suffer me," said he, "to erect a cross, and trust in the God, whom I
come to declare to you. He is the Lord and Governor of nature, who,
whenever he pleases, can open the fountains of heaven, and water the
earth. But, in case the rain should descend upon you, give me your
promise, to acknowledge his power, and that you, with your subjects, will
receive his law." In the extremity to which the king was then reduced, he
consented readily to the Father's conditions; and also obliged himself,
on the public faith, to keep his word, provided Xavier failed not on his
part of the promised blessing. Then Xavier causing a great cross to be
made, set it up, on the highest ground of all the town; and there, on his
knees, amongst a crowd of soldiers, and men, women, and children,
attracted by the novelty of the sight, as much as by the expected
succour, he offered to God the death of his only son, and prayed him, by
the merits of that crucified Saviour, who had poured out his blood for
the sake of all mankind, not to deny a little water, for the salvation of
an idolatrous people.

Scarcely had the saint begun his prayer, when the sky began to be
overcast with clouds; and by that time he had ended it, there fell down
rain in great abundance, which lasted so long, till they had made a
plentiful provision of water. The enemy, now hopeless of taking the town,
immediately decamped; and the king, with all his people, received
baptism from the hand of Father Xavier. He commanded also, that all the
neighbouring islands, who held of him should adore Christ Jesus, and
engaged the saint to go and publish the faith amongst them. Xavier
employed three months and more in these little voyages; after which,
returning to Amboyna, where he had left his companion, John Deyro,
to cultivate the new-growing Christianity, and where he left him also for
the same intention, embarked on a Portuguese vessel, which was setting
sail for the Moluccas.

That which is commonly called by the name of the Moluccas, is a country
on the Oriental Ocean, divided into many little islands, situated near,
the equator, exceeding fruitful in cloves, and famous for the trade of
spices. There are five principal islands of them, Ternate, Tidor, Motir,
Macian, and Bacian. The first of these is a degree and a half distant
from the equinoctial to the north, the rest follow in the order above
named, and all five are in sight of one another. These are those
celebrated islands, concerning which Ferdinand Magellan raised so many
disputes amongst the geographers, and so many quarrels betwixt Spain and
Portugal. For the Portuguese having discovered them from the east, and
the Spaniards from the west, each of them pretended to inclose them,
within their conquests, according to the lines of longitude which they
drew.

Ternate is the greatest of the Moluccas, and it was on that side that
Father Xavier took his course. He had a gulph to pass of ninety leagues,
exceedingly dangerous, both in regard of the strong tides, and the
uncertain winds, which are still raising tempests, though the sea be
never so calm. The ship which carried the Father was one of those
vessels, which, in those parts, are called caracores, of a long and
narrow built, like gallies, and which use indifferently sails and oars.
Another vessel of the same make carried a Portuguese, called John Galvan,
having aboard her all his goods. They set out together from Amboyna,
keeping company by the way, and both of them bound for the port of
Ternate.

In the midst of the gulph, they were surprised with a storm, which parted
them so far, that they lost sight of each other. The caracore of Xavier,
after having been in danger of perishing many times, was at length saved,
and recovered the port of Ternate by a kind of miracle: as for that of
Galvan, it was not known what became of her, and the news concerning her
was only brought by an evident revelation.

The first saint's day, when the Father preached to the people, he stopped
short in the middle of his discourse, and said, after a little pause,
"Pray to God for the soul of John Galvan, who is drowned in the gulph."
Some of the audience, who were friends of Galvan, and interested in the
caracore, ran to the mariners, who had brought the Father, and demanded
of them, if they knew any certain news of this tragical adventure? They
answered, "that they knew no more than that the storm had separated the
two vessels." The Portuguese recovered courage at those words, and
imagined that Father Francis had no other knowledge than the seamen. But
they were soon undeceived by the testimony of their own eyes; for three
days after, they saw, washed on the shore, the corpse of Galvan, and the
wreck of the vessel, which the sea had thrown upon the coast.

Very near this time, when Xavier was saying mass, turning to the people
to say the Orate Fratres, he added, "pray also for John Araus, who is
newly dead at Amboyna." They who were present observed punctually the day
and hour, to see if what the Father had said would come to pass: ten
or twelve days after, there arrived a ship from Amboyna, and the truth
was known not only by divers letters, but confirmed also by a Portuguese,
who had seen Araus die at the same moment when Xavier exhorted the people
to pray to God to rest his soul. This Araus was the merchant which
refused to give wine for the succour of the sick, in the Spanish fleet,
and to whom the saint had denounced a sudden death. He fell sick after
Xavier's departure; and having neither children nor heirs, all his goods
were distributed amongst the poor, according to the custom of the
country.

The shipwreck of Galvan, and the death of Araus, gave great authority to
what they had heard at Ternate, concerning the holiness of Father
Francis, and from the very first gained him an exceeding reputation. And
indeed it was all necessary; I say not for the reformation of vice in
that country, but to make him even heard with patience by a dissolute
people, which committed, without shame, the most enormous crimes, and
such as modesty forbids to name.

To understand how profitable the labours of Father Xavier were to those
of Ternate, it is sufficient to tell what he has written himself: "That
of an infinite number of debauched persons living in that island when he
landed there, all excepting two had laid aside their wicked courses
before his departure. The desire of riches was extinguished with the love
of pleasures. Restitutions were frequently made, and such abundant alms
were given, that the house of charity, set up for the relief of the
necessitous, from very poor, which it was formerly, was put into stock,
and more flourishing than ever."

The change of manners, which was visibly amongst the Christians, was of
no little service to the conversion of Saracens and idolaters. Many of
those infidels embraced Christianity. But the most illustrious conquest
of the saint, was of a famous Saracen lady, called Neachile Pocaraga,
daughter to Almanzor, king of Tidore, and wife to Boliefe, who was king
of Ternate, before the Portuguese had conquered the island. She was a
princess of great wit and generosity, but extremely bigotted to her sect,
and a mortal enemy to the Christians, that is to say, to the Portuguese.
Her hatred to them was justly grounded; for, having received them into
her kingdom with great civility, and having also permitted them to
establish themselves in one part of the island, for the convenience of
their trade, she was dealt with so hardly by them, that, after the death
of the king, her husband, she had nothing left her but the bare title of
a queen; and by their intrigues, the three princes, her sons, lost the
crown, their liberty, and their lives. Her unhappy fortune constrained
her to lead a wandering life, from isle to isle. But Providence, which
would accomplish on her its good designs, brought her back at last to
Ternate, about the time when Xavier came thither. She lived there in the
condition of a private person, without authority, yet with splendour; and
retaining still in her countenance and behaviour, somewhat of that
haughty air, which the great sometimes maintain, even in their fetters.

The saint gained access to her, and found an opportunity of conversing
with her. In his first discourse, he gave her a great idea of the kingdom
of God; yet withal informed her, that this kingdom, was not difficult to
obtain; and that being once in possession of it, there was no fear of
being after dispossessed. Insomuch, that the Saracen princess, who had no
hopes remaining of aught on earth, turned her thoughts and her desires
towards heaven. It is true, that, as she was endued with a great wit, and
was very knowing in the law of Mahomet, there was some need of
argumentation; but the Father still clearing all her doubts, the dispute
only served to make her understand more certainly the falseness of the
Alcoran, and the truth of the gospel. She submitted to the saint's
reasons, or rather to the grace of Jesus Christ, and was publicly
baptized by the apostle himself, who gave her the name of Isabella.

He was not satisfied with barely making her a Christian. He saw in her a
great stock of piety, an upright heart, a tenderness of mind,
inclinations truly great and noble, which he cultivated with admirable
care, and set her forward, by degrees, in the most sublime and solid ways
of a spiritual life: So that Neachile, under the conduct of Father
Xavier, arrived to a singular devotion; that is to say, she grew humble
and modest, from disdainful; and haughty as she was, mild to others, and
severe to herself, suffering her misfortunes without complaint of
injuries; united to God in her retirements, and not appearing publicly,
but to exercise the deeds of charity to her neighbour; but more esteemed
and honoured, both by the Indians and Portuguese, than when she sat upon
the throne, in all the pomp and power of royalty.

During the abode which Xavier made in Ternate, he heard speak of certain
isles, which are distant from it about sixty leagues eastward; and which
take their name from the principal, commonly called the Isle del Moro. It
was reported to him, that those islanders, barbarians as they were, had
been most of them baptized, but that the faith had been abolished there
immediately after it was introduced, and this account he heard of it.

The inhabitants of Momoya, which is a town in the Isle del Moro, would
never embrace the law of Mahomet, though all the neighbouring villages
had received it. And the prince, or lord of that town, who chose rather
to continue an idolater, than to become a Mahometan, being molested by
the Saracens, had recourse to the governor of Ternate, who was called
Tristan d'Atayda, promising, that himself and his subjects would turn
Christians, provided the Portuguese would take them into their
protection. Atayda receiving favourably those propositions of the prince
of Momoya, the prince came in person to Ternate, and desired baptism;
taking then, the name of John, in honour of John III., king of Portugal.
At his return to Momoya, he took along with him a Portuguese priest,
called Simon Vaz, who converted many idolaters to the faith. The number
of Christians, thus daily increasing more and more, another priest,
called Francis Alvarez, came to second Vaz, and both of them laboured so
happily in conjunction, that the whole people of Momoya renounced
idolatry, and professed the faith of Jesus Christ.

In the mean time, the Portuguese soldiers, whom the governor of Ternate
had promised to send, came from thence to defend the town against
the enterprizes of the Saracens. But the cruelty which he exercised on
the mother of Cacil Aerio, bastard son to King Boliefe, so far
exasperated those princes and the neighbouring people, that they
conspired the death of all the Portuguese, who were to be found in those
quarters. The inhabitants of Momoya, naturally changeable and cruel,
began the massacre by the murder of Simon Vaz, their first pastor; and
had killed Alvarez, whom they pursued with flights of arrows to the sea
side, if accidentally he had not found a bark in readiness, which bore
him off, all wounded as he was, and saved  him from the fury of those
Christian barbarians.

The Saracens made their advantage of these disorders, and mastering
Mamoya, changed the whole religion of the town. The prince himself was
the only man, who continued firm in the Christian faith, notwithstanding
all their threatening, and the cruel usage which he received from them.
Not long after this, Antonio Galvan, that Portuguese, who was so
illustrious for his prudence, his valour, and his piety, succeeding to
Tristan d'Atayda in the government of Ternate, sent to the Isle del Moro
a priest, who was both able and zealous, by whose ministry the people
were once more reduced into the fold of Christ, and the affairs of the
infidels were ruined. But this priest remained not long upon the island,
and the people, destitute of all spiritual instructions, returned soon
after, through their natural inconstancy, to their original barbarism.

In this condition was the Isle del Moro when it was spoken of to Father
Xavier; and for this very reason, he determined to go, and preach the
gospel there, after he had stayed for three months at Ternate. When his
design was known, all possible endeavours were used to break it. His
friends were not wanting to inform him, that the country was as hideous
as it was barren: That it seemed accursed by nature, and a more fitting
habitation for beasts than men: That the air was so gross, and so
unwholesome, that strangers could not live in the country: That the
mountains continually vomited flakes of fire and ashes, and that the
ground itself was subject to terrible and frequent earthquakes. And
besides, it was told him, that the people of the country surpassed in
cruelty and faithlessness all the barbarians of the world: That
Christianity had not softened their manners; that they poisoned one
another; that they fed themselves with human flesh; and that, when any of
their relations happened to die, they cut off his hands and feet, of
which they made a delicate ragou: That their inhumanity extended so far,
that when they designed a sumptuous feast, they begged some of their
friends to lend them an old unprofitable father, to be served up to the
entertainment of their guests, with promise to repay them, in kind, on
the like occasion.

The Portuguese and Indians, who loved Xavier, added, that since those
savages spared not their own countrymen and their parents, what would
they not do to a stranger, and an unknown person? That they were first to
be transformed into men, before they could be made Christians. And how
could he imprint the principles of the divine law into their hearts, who
had not the least sense of humanity? Who should be his guide through
those thick entangled forests, where the greatest part of them were
lodged like so many wild beasts; and when, by rare fortune, he should
atchieve the taming of them, and even convert them, how long would that
conversion last? at the longest, but while he continued with them: That
no man would venture to succeed him in his apostleship to those parts,
for that was only to be exposed to a certain death; and that the blood of
Simon Vaz was yet steaming. To conclude, there were many other isles,
which had never heard of Jesus Christ, and who were better disposed to
receive the gospel.

These reasons were accompanied with prayers and tears; but they were to
no purpose, and Xavier was stedfast to his resolution. His friends
perceiving they could gain nothing upon him by intreaties, had recourse,
in some measure, to constraint; so far as to obtain from the governor of
Ternate a decree, forbidding, on severe penalties, any vessel to carry
the Father to the Isle del Moro.

Xavier then resented this usage of his friends, and could not forbear to
complain publicly of it. "Where are those people," said he, "who dare to
confine the power of Almighty God, and have so mean an apprehension of
our Saviour's love and grace? Are there any hearts hard enough to resist
the influences of the Most High, when it pleases him to soften and to
change them? Can they stand in opposition to that gentle, and yet
commanding force, which can make the dry bones live, and raise up
children to Abraham from stones? What! Shall he, who has subjected the
whole world to the cross, by the ministry of the apostles, shall he
exempt from that subjection this petty corner of the universe? Shall then
the Isle del Moro be the only place, which shall receive no benefit of
redemption? And when Jesus Christ has offered to the eternal Father, all
the nations of the earth as his inheritance, were these people excepted
out of the donation? I acknowledge them to be very barbarous and brutal;
and let it be granted they were more inhuman than they are, it is because
I can do nothing of myself, that I have the better hopes of them. I can
do all things in Him who strengthens me, and from whom alone proceeds the
strength of those who labour in the gospel."

He added, "That other less savage nations would never want for preachers;
that these only isles remained for him to cultivate, since no other man
would undertake them." In sequel, suffering himself to be transported
with a kind of holy choler, "If these isles," pursued he, "abounded with
precious woods and mines of gold, the Christians would have the courage
to go thither, and all the dangers of the world would not be able to
affright them; they are base and fearful because there are only souls to
purchase: And shall it then be said, that charity is less daring than
avarice? You tell me they will take away my life, either by the sword or
poison; but those are favours too great for such a sinner as I am to
expect from heaven; yet I dare confidently say, that whatever torment
or death they prepare for me, I am ready to suffer a thousand times more
for the salvation of one only soul. If I should happen to die by their
hands, who knows but all of them might receive the faith? for it is most
certain, that since the primitive times of the church, the seed of the
gospel has made a larger increase in the fields of paganism, by the blood
of martyrs, than by the sweat of missioners."

He concluded his discourse, by telling them, "That there was nothing
really to fear in his undertaking; that God had called him to the isles
del Moro; and that man should not hinder him from obeying the voice of
God." His discourse made such impressions on their hearts, that not only
the decree against his passage was revoked, but many offered themselves
to accompany him in that voyage, through all the dangers which seemed to
threaten him.

Having thus disengaged himself from all the incumbrances of his voyage,
he embarked with some of his friends, passing through the tears of the
people, who attended him to the shore, without expectation of seeing him
again. Before he set sail, he wrote to the Fathers of the company at
Rome, to make them acquainted with his voyage.

"The country whither I go," says he in his letter, "is full of danger,
and terrible to strangers, by the barbarity of the inhabitants, and by
their using divers poisons, which they mingle with their meat and drink;
and it is from hence that priests are apprehensive of coming to instruct
them: For myself, considering their extreme necessity, and the duties of
my ministry, which oblige to free them from eternal death, even at the
expence of my own life, I have resolved to hazard all for the salvation
of their souls. My whole confidence is in God, and all my desire is to
obey, as far as in me lies, the word of Jesus Christ: 'He who is willing
to save his life shall lose it, and he who will lose it for my sake shall
find it.' Believe me, dear brethren, though this evangelical maxim, in
general, is easily to be understood, when the time of practising it calls
upon us, and our business is to die for God, as clear as the text seems,
it becomes obscure; and he only can compass the understanding of it, to
whom God, by his mercy, has explained it; for then it will be seen, how
frail and feeble is human nature. Many here, who love me tenderly, have
done what possibly they could to divert me from this voyage; and, seeing
that I yielded not to their requests, nor to their tears, would have
furnished me with antidotes; but I would not take any, lest, by making
provision of remedies, I might come to apprehend the danger; and also,
because, having put my life into the hands of Providence, I have no need
of preservatives from death: for it seems to me, that the more I should
make use of remedies, the less assurance I should repose in God."

They went off with a favourable wind, and had already made above an
hundred and fourscore miles, when Xavier, on the sudden, with a deep
sigh, cried out, "Ah, Jesus, how they massacre the poor people!" saying
these words, and oftentimes repeating them, he had turned his
countenance, and fixed his eyes towards a certain part of the sea. The
mariners and passengers, affrighted, ran about him. Inquiring what
massacre he meant, because, for their part, they could see nothing; but
the saint was ravished in spirit, and, in this extacy, God had empowered
him to see this sad spectacle.

He was no sooner come to himself, than they continued pressing him to
know the occasion of his sighs and cries; but he, blushing for the words
which had escaped him in his transport, would say no more, but retired to
his devotions. It was not long before they beheld, with their own eyes,
what he refused to tell them: Having cast anchor before an isle, they
found on the shore the bodies of eight Portuguese, all bloody; and then
comprehended, that those unhappy creatures had moved the compassion of
the holy man. They buried them in the same place, and erected a cross
over the grave; after which they pursued their voyage, and in little time
arrived at the Isle del Moro.

When they were come on shore, Xavier went directly on to the next
village. The greatest part of the inhabitants were baptized; but there
remained in them only a confused notion of their baptism; and their
religion was nothing more than a mingle of Mahometanism and idolatry.

The barbarians fled at the sight of the strangers, imagining they were
come to revenge the death of the Portuguese, whom they had killed the
preceding years. Xavier followed them into the thickest of their woods;
and his countenance, full of mildness, gave them to believe, that he was
not an enemy who came in search of them. He declared to them the motive
of his voyage, speaking to them in the Malaya tongue: For though in the
Isle del Moro there were great diversity of languages, insomuch, that
those of three leagues distance did not understand each other in their
island tongues, yet the Malaya was common to them all.

Notwithstanding the roughness and barbarity of these islanders, neither
of those qualities were of proof against the winning and soft behaviour
of the saint. He brought them back to their village, using all
expressions of kindness to them by the way, and began his work by singing
aloud the Christian doctrine through the streets; after which he
expounded it to them, and that in a manner so suitable to their barbarous
conceptions, that it passed with ease into their understanding.

By this means he restored those Christians to the faith, who had before
forsaken it; and brought into it those idolaters who had refused to
embrace it when it was preached to them by Simon Vaz and Francis Alvarez.
There was neither town nor village which the Father did not visit, and
where those new converts did not set up crosses and build churches. Tolo,
the chief town of the island, inhabited by twenty-five thousand souls,
was entirely converted, together with Momoya.

Thus the Isle del Moro was now to the holy apostle the island of Divine
Hope,[1] as he desired it thenceforth to be named; both because those
things which were there accomplished by God himself, in a miraculous
manner, were beyond all human hope and expectation; and also because the
fruits of his labours surpassed the hopes which had been conceived of
them, when his friends of Ternate would have made him fear that his
voyage would prove unprofitable.

To engage these new Christians, who were gross of apprehension, in the
practice of a holy life, he threatened them with eternal punishments, and
made them sensible of what hell was, by those dreadful objects which they
had before their eyes: For sometimes he led them to the brink of those
gulphs which shot out of their bowels vast masses of burning stones into
the air, with the noise and fury of a cannon; and at the view of those
flames, which were mingled with a dusky smoke that obscured the day, he
explained to them the nature of those pains, which were prepared in an
abyss of fire, not only for idolaters and Mahometans, but also for the
true believers, who lived not according to their faith. He even told
them, the gaping mouths of those flaming mountains were the breathing
places of hell; as appears by these following words, extracted out of one
of his letters on that subject, written to his brethren at Rome: "It
seems that God himself has been pleased, in some measure, to discover the
habitation of the damned to people had otherwise no knowledge of him."

[Footnote 1:_Divina Esperanya_.]

During their great earthquakes, when no man could be secure in any place,
either in his house, or abroad in the open air, he exhorted them to
penitence; and declared to them, that those extraordinary accidents were
caused, not by the souls of the dead hidden under ground, as they
imagined, but by the devils, who were desirous to destroy them, or by the
omnipotent hand of God, who adds activity to natural causes, that he may
imprint more deeply in their hearts the fear of his justice and his
wrath.

One of those wonderful earthquakes happened on the 29th of September; on
that day, consecrated to the honour of St Michael, the Christians were
assembled in great numbers, and the Father said mass. In the midst of the
sacrifice, the earth was so violently shaken, that the people ran in a
hurry out of the church. The Father feared lest the altar might be
overthrown, yet he forsook it not, and went through with the celebration
of the sacred mysteries, thinking, as he said himself, that the blessed
archangel, at that very time, was driving the devils of the island down
to hell; and that those infernal spirits made all that noise and
tumult, out of the indignation which they had to be banished from that
place where they had held dominion for so many ages.

The undaunted resolution of Father Xavier amazed the barbarians; and gave
them to believe, that a man who remained immovable while the rocks and
mountains trembled, had something in him of divine; but that high opinion
which most of them had conceived of him, gave him an absolute authority
over them; and, with the assistance of God's grace, which operated in
their souls while he was working by outward means, he made so total a
change in them, that they who formerly, in respect of their manners, were
like wolves and tygers, now became tractable and mild, and innocent as
lambs.

Notwithstanding this, there were some amongst them who did not divest
themselves fully, and at once, of their natural barbarity; either to
signify, that divine grace, how powerful soever, does not work all things
in a man itself alone, or to try the patience of the saint. The most
rebellious to God's spirit were the Javares,--a rugged and inhuman
people, who inhabit only in caves, and in the day-time roam about the
forests. Not content with not following the instructions of the Father,
they laid divers ambushes for him; and one day, while he was explaining
the rules of morality to them out of the gospel, by a river side,
provoked by the zeal wherewith he condemned their dissolute manners, they
cast stones at him with design to kill him. The barbarians were on the
one side of him, and the river on the other, which was broad and deep;
insomuch, that it was in a manner impossible for Xavier to escape the
fury of his enemies: but nothing is impossible to a man whom heaven
protects. There was lying on the bank a great beam of wood; the saint
pushed it without the least difficulty into the water, and placing
himself upon it, was carried in an instant to the other side, where the
stones which were thrown could no longer reach him.

For what remains, he endured in this barren and inhospitable country all
the miseries imaginable, of hunger, thirst, and nakedness. But the
comforts which he received from heaven, infinitely sweetened all his
labours; which may be judged by the letter he wrote to Father Ignatius.
For, after he had made him a faithful description of the place, "I have,"
said he, "given you this account of it, that from thence you may
conclude, what abundance of celestial consolations I have tasted in it.
The dangers to which I am exposed, and the pains I take for the interest
of God alone, are the inexhaustible springs of spiritual joys; insomuch,
that these islands, bare of all worldly necessaries, are the places in
the world, for a man to lose his sight with the excess of weeping; but
they are tears of joy. For my own part, I remember not ever to have
tasted such interior delights; and these consolations of the soul, are so
pure, so exquisite, and so perpetual, that they take from me all sense of
my corporeal sufferings."

Xavier continued for three months in the Isle del Moro; after which, he
repassed to the Moluccas, with intention from thence to sail to Goa; not
only that he might draw out missioners from thence, to take care of the
new Christianity which he had planted in all those isles, and which he
alone was not sufficient to cultivate, but also to provide for the
affairs of the company, which daily multiplied in this new world.

Being arrived at Ternate, he lodged by a chapel, which was near the Port,
and which, for that reason, is called "Our Lady of the Port." He thought
not of any long stay in that place, but only till the ship which was
intended for Malacca should be ready to set out. The Christians, more
glad of his return, because they had despaired of seeing him again,
begged of him to continue longer with them, because Lent was drawing
near; and that he must, however, stay all that holy time, in the island
of Amboyna, for the proper season of navigation to Malacca. The captain
of the fortress of Ternate, and the brotherhood of the Mercy, engaged
themselves to have him conducted to Amboyna, before the setting out of
the ships. So that Xavier could not deny those people, who made him such
reasonable propositions; and who were so desirous to retain him, to the
end they might profit by his presence, in order to the salvation of their
souls.

He remained then almost three months in Ternate; hearing confessions day
and night, preaching twice on holidays, according to his custom; in the
morning to the Portuguese, in the afternoon to the islanders newly
converted; catechising the children every day in the week, excepting
Wednesday and Friday, which he set apart for the instruction of the
Portuguese wives. For, seeing those women, who were either Mahometans or
idolaters by birth, and had only received baptism in order to their
marrying with the Portuguese, were not capable of profiting by the common
sermons, for want of sufficient understanding in the mysteries and maxims
of Christianity; he undertook to expound to them the articles of faith,
the commandments, and other points of Christian morality. The time of
Lent was passed in these exercises of piety, and penitence, which fitted
them for the blessed sacrament at Easter. All people approached the holy
table, and celebrated that feast with renewed fervour, which resembled
the spirit of primitive Christianity.

But the chief employment of Father Xavier was to endeavour the conversion
of the king of Ternate, commonly called king of the Moluccas. This
Saracen prince, whose name was Cacil Aerio, was son to king Boleife, and
his concubine, a Mahometan, and enemy to the Portuguese, whom Tristan
d'Atayda, governor of Ternate, and predecessor of Antonio Galvan, caused
to be thrown out of a window, to be revenged of her. This unworthy and
cruel usage might well exasperate Cacil; but fearing their power, who had
affronted him in the person of his mother, and having the violent death
of his brothers before his eyes, he curbed his resentments, and broke not
out into the least complaint. The Portuguese mistrusted this over-acted
moderation, and affected silence; and according to the maxim of those
politicians, who hold, that they who do the injury should never pardon,
they used him afterwards as a rebel, and an enemy, upon very light
conjectures, Jordan de Treitas, then governor of the fortress of Ternate.
a man as rash and imprudent as Galvan was moderate and wise, seized
the person of the prince, stript him of all the ornaments of royalty, and
sent him prisoner to Goa, in the year 1546, with the Spanish fleet, of
which we have formerly made mention.

The cause having been examined, in the sovereign tribunal of Goa, there
was found nothing to condemn, but the injustice of Treitas: Cacil was
declared innocent; and the new viceroy of the Indies, Don John de Castro,
sent him back to Ternate, with orders to the Portuguese, to replace him
on the throne, and pay him so much the more respect, by how much more
they had injured him. As for Treitas, he lost his government, and being
recalled to Goa, was imprisoned as a criminal of state.

The king of Ternate was newly restored, when Xavier came into the isle
for the second time. King Tabarigia, son of Boleife, and brother to
Cacil, had suffered the same ill fortune some years before. Being accused
of felony, and having been acquitted at Goa, where he was prisoner, he
was also sent back to his kingdom, with a splendid equipage; and the
equity of the Christians so wrought upon him, that he became a convert
before his departure.

Xavier was in hope, that the example of Tabarigia would make an
impression on the soul of Cacil after his restoration, at least if any
care were taken of instructing him; and the hopes or the saint seemed not
at the first to be ill grounded. For the barbarian king received him with
all civility, and was very affectionate to him, insomuch that he could
not be without his company. He heard him speak of God whole hours
together; and there was great appearance, that he would renounce the
Mahometan religion.

But the sweet enchantments of the flesh are often an invincible obstacle
to the grace of baptism. Besides a vast number of concubines, the king of
Ternate had an hundred women in his palace, who retained the name and
quality of wives. To confine himself to one, was somewhat too hard to be
digested by him. And when the Father endeavoured to persuade him, that
the law of God did absolutely command it; he reasoned on his side,
according to the principles of his sect, and refined upon it in this
manner: "The God of the Christians and of the Saracens is the same God;
why then should the Christians be confined to one only wife, since God
has permitted the Saracens to have so many?"

Yet sometimes he changed his language; and said, that he would not lose
his soul, nor the friendship of Father Xavier, for so small a matter.
But, in conclusion, not being able to contain himself within the bounds
of Christian purity, nor to make the law of Jesus Christ agree with that
of Mahomet, he continued fixed to his pleasures, and obstinate in his
errors. Only he engaged his royal word, that in case the Portuguese would
invest one of his sons in the kingdom of the Isles del Moro, he would on
that condition receive baptism.

Father Xavier obtained from the viceroy of the Indies whatever the king
of Ternate had desired; but the barbarian, far from keeping his promise,
began from thenceforward a cruel persecution against his Christian
subjects. And the first strokes of it fell on the Queen Neachile, who was
dispossessed of all her lands, and reduced to live in extreme poverty
during the remainder of her days. Her faith supported her in these new
misfortunes; and Father Xavier, who had baptized her, gave her so well to
understand how happy it was to lose all things and to gain Christ, that
she continually gave thanks to God for the total overthrow of her
fortune.

In the mean time, the labours of the saint were not wholly unprofitable
in the court of Ternate. He converted many persons of the blood-royal;
and, amongst others, two sisters of the prince, who preferred the quality
of Christians, and spouses of Christ Jesus, before all earthly crowns;
and chose rather to suffer the ill usage of their brother, than to
forsake their faith.

Xavier, seeing the time of his departure drawing near, composed, in the
Malaya tongue, a large instruction, touching the belief and morals of
Christianity. He gave the people of Ternate this instruction written in
his own hand, that it might supply his place during his absence. Many
copies were taken of it, which were spread about the neighbouring
islands, and even through the countries of the East. It was read on
holidays in the public assemblies; and the faithful listened to it, as
coming from the mouth of the holy apostle.

Besides this, he chose out some virtuous young men for his companions in
his voyage to Goa, with design to breed them in the college of the
company, and from thence send them back to the Moluccas, there to preach
the gospel. These things being thus ordered, and the caracore, winch was
to carry him to Amboyna, in readiness, it was in his thoughts to depart
by night, in the most secret manner that he could, not to sadden the
inhabitants, who could not hear of his going from them without a sensible
affliction. But whatsoever precautions he took, he could not steal away
without their knowledge. They followed him in crowds to the shore; men,
women, and children, gathering about him, lamenting his loss, begging his
blessing, and beseeching him, with tears in their eyes, "That since he
was resolved on going, he would make a quick return."

The holy man was not able to bear these tender farewells without melting
into tears himself. His bowels yearned within him for his dear flock; and
seeing what affection those people bore him, he was concerned lest his
absence might prejudice their spiritual welfare. Yet reassuring himself,
by considering the providence of God, which had disposed of him another
way, he enjoined them to meet in public every day, at a certain church,
to make repetition of the Christian doctrine, and to excite each other to
the practice of virtue. He charged the new converts to learn by heart the
exposition of the apostles' creed, which he had left with them in
writing; but that which gave him the greatest comfort was, that a priest,
who was there present, promised him to bestow two hours every day in
instructing the people, and once a-week to perform the same to the wives
of the Portuguese, in expounding to them the articles of faith, and
informing them concerning the use of the sacraments.

After these last words, Father Xavier left his well-beloved children in
Jesus, and immediately the ship went off. At that instant an universal
cry was raised on the shore; and that last adieu went even to the heart
of Father Xavier.

Being arrived at Amboyna, he there found four Portuguese vessels, wherein
were only mariners and soldiers, that is to say, a sort of people ill
instructed in the duties of Christianity, and little accustomed to put
them in practice, in the continual hurry of their life. That they might
profit by that leisure which they then enjoyed, he set up a small chapel
on the sea-side, where he conversed with them, sometimes single,
sometimes in common, concerning their eternal welfare. The discourses of
the saint brought over the most debauched amongst them; and one soldier,
who had been a libertine all his life, died with such evident signs of
true contrition, that being expired, Father Xavier was heard to say, "God
be praised, who has brought me hither for the salvation of that soul;"
which caused people to believe, that God Almighty had made a revelation
of it to him.

By the same supernal illumination, he saw in spirit one whom he had left
in Ternate in the vigour of health, now expiring in that place; for
preaching one day, he broke off his discourse suddenly, and said to his
auditors, "Recommend to God, James Giles, who is now in the agony of
death;" the news of his death came not long after, which entirely
verified the words of Xavier.

The four ships continued at Amboyna but twenty days, after which they set
sail towards Malacca. The merchant-ship, which was the best equipped and
strongest of them, invited the saint to embark in her; but he refused,
out of the horror which he had for those enormous crimes which had been
committed in her. And turning to Gonsalvo Fernandez, "This ship," said
he, "will be in great danger; God deliver you out of it." Both the
prediction and the wish of the saint were accomplished; for the ship, at
the passage of the Strait of Saban, struck against a hidden rock, where
the iron-work of the stern was broken, and little wanted but that the
vessel had been also split; but she escaped that danger, and the rest of
the voyage was happily performed.

The Father staying some few days longer on the isle, visited the seven
Christian villages which were there; caused crosses to be set up in all
of them, for the consolation of the faithful; and one of these crosses,
in process of time, became famous for a great miracle, of which the whole
country was witness.

There was an extreme drought, and a general dearth was apprehended.
Certain women, who before their baptism were accustomed to use charms
for rain, being assembled round about an idol, adored the devil, and
performed all the magic ceremonies; but their enchantments were of no
effect. A devout Christian woman knowing what they were about, ran
thither, and having sharply reprehended those impious creatures, "As if,"
said she, "having a cross so near us, we had no expectations of succour
from it; and that the holy Father had not promised us, that whatsoever we
prayed for at the foot of that cross, should infallibly be granted." Upon
this, she led those other women towards a river-side, where Xavier had
set up a cross with his own hands, and falling down with them before that
sacred sign of our salvation, she prayed our Saviour to give them water,
to the shame and confusion of the idol. At the same moment the clouds
began to gather on every side, and the rain poured down in great
abundance. Then, all in company, they ran to the pagod, pulled it down,
and trampled it under their feet; after which they cast it into the
river, with these expressions of contempt, "That though they could not
obtain from him one drop of water, they would give him enough in a whole
river."

A faith thus lively, answered the hopes which the saint had conceived of
the faithful of Amboyna. He compared them sometimes to the primitive
Christians; and believed their constancy was of proof against the cruelty
of tyrants. Neither was he deceived in the judgment he made of them; and
they shewed themselves, when the Javeses, provoked by their renouncing
the law of Mahomet, came to invade their island. While the Saracen army
destroyed the country, six hundred Christians retired into a castle,
where they were presently besieged. Though they were to fear all things
from the fury of the barbarians, yet what they only apprehended was, that
those enemies of Jesus Christ might exercise their malice against a cross
which was raised in the midst of all the castle, and which Father Xavier
had set up with his own hands. To preserve it, therefore, inviolable from
their attempts, they wrapt it up in cloth of gold, and buried it in the
bottom of the ditch. After they had thus secured their treasure, they
opened the gate to the unbelievers, who, knowing what had been done by
them, ran immediately in search of the cross, to revenge upon it the
contempt which had been shown to Mahomet. But not being able to find it,
they turned all their fury upon those who had concealed it, and who would
not discover where it was.

Death seemed to have been the least part of what they suffered. The
Mahometan soldiers cut off one man's leg, another's arm, tore out this
man's eyes, and the other's tongue. So the Christians died by degrees,
and by a slow destruction, but without drawing one sigh, or casting out a
groan, or shewing the least apprehension; so strongly were they supported
in their souls by the all-powerful grace of Jesus Christ, for whom they
suffered.

Xavier at length parted from Amboyna; and probably it was then, if we
consider the sequel of his life, that he had the opportunity of making
the voyage of Macassar.

For though it be not certainly known at what time he visited that great
island, nor the fruit which his labours there produced, it is undoubted
that he has been there; and, in confirmation of it, we have, in the
process of his canonization, the juridical testimony of a Portuguese lady
of Malacca, called Jane Melo, who had many times heard from the princess
Eleonar, daughter to the king of Macassar, that the holy apostle had
baptized the king her father, the prince her brother, and a great number
of their subjects.

But at whatsoever time he made this voyage, he returned to Malacca, in
the month of July, in the year 1547.




BOOK IV.


_He arrives at Malacca, and there meets three missioners of the company.
His conduct with John Deyro. Deyro has a vision, which God reveals to
Xavier. The actions of the saint at Malacca. The occasion of the king of
Achen's enterprise against Malacca. The preparation of the barbarians for
the siege of Malacca. The army of Achen comes before Malacca; its
landing and retreat. The letter of the general of Achen to the governor
of Malacca. Xavier's advice to the governor of Malacca. They follow his
counsel. They prepare to engage the enemy. He exhorts the soldiers and
captains to do their duty. The fleet sets out, and what happened at that
time. He upbraids the governor with his diffidence. He foretels what is
suddenly accomplished. The Portuguese fleet goes in search of the enemy.
Troubles in Malacca concerning their fleet. A new cause of consternation.
The true condition of the fleet. The soldiers are encouraged by their
general to fight. The naval fight betwixt the Portuguese and the
Achenois. The Achenois defeated. The saint declares the victory to the
people of Malacca. The certain news of the victory is brought. The return
of the victorious fleet. Anger arrives at Malacca, when the saint was
ready to depart from it. Divers adventures of Anger. Anger is brought to
the Father, who sends him to Goa. Xavier calms a tempest. He writes to
the king of Portugal. His letter full of zeal, discretion, and charity.
He desires the king to send him some preachers of the society. He writes
to Father Simon Rodriguez. He sends an account to the Fathers at Rome of
his voyages. He receives great comfort from the fervency of the new
converts. He stays at Manapar, and what he performed there. The rules
which he prescribes to the missioners of the fishing coast. He pusses
over to the isle of Ceylon; his actions there. He departs for Goa, and
finds the viceroy at Britain. He obtains whatever he demands of the
viceroy. He concerts a young gentleman, who was very much debauched. He
fixes the resolution of Cosmo de Torrez to enter into the society. He
instructs Anger anew, and causes him to be farther taught by Torrez. He
hears news from Japan, and designs a voyage thither to preach the gospel.
He undertakes the conversion of a soldier. He converts the soldier, and
what means he uses to engage him to penance. He assists the viceroy of
the Indies at his death. He applies himself more than ever to the
exercises of an interior life. He returns to his employment in the care
of souls at Goa. He receives supplies from Europe: the arrival of Father
Gasper Barzæus. He goes to the fishing coast; his actions there. He
speaks to the deputy-governor of the Indies, concerning his voyage to
Japan. All endeavours are used to break the Father's intended voyage to
Japan. He slights the reasons alleged against his voyage to Japan. He
writes to Father Ignatius, and to Father Rodriguez. He constitutes
superiors to superintend the society in India during his absence, and the
orders which he leaves them. He sends Gasper Barzæus to Ormuz. He gives
instructions and orders to Barzæus. He recommends to him the perfecting
of himself. He charges him to instruct the children himself. He
recommends the poor to him. He recommends the prisoners to him. His
advice concerning restitutions. He prescribes him some precautions in his
dealings with his friends. He recommends to him the practice of the
particular Examen. He exhorts him to preach, and gives him rules for
preaching. He institutes him in the way of correcting sinners. He
prescribes him a method, for administering the sacrament of penance. He
continues to instruct him on the subject of confession. He instructs him
how to deal with those who want faith, concerning the blessed sacrament.
He instructs how to deal with penitents. He recommends to him, the
obedience due to ecclesiastical superiors. He commands him to honour the
governor. He gives him advice concerning his evangelical functions. He
orders him to write to the Fathers of the society at Goa. He counsels him
to inform himself of the manner of the town at his arrival. He recommends
to his prayers the souls in purgatory. He exhorts him not to shew either
sadness or anger. He prescribes him the time of his functions. He gives
him instructions, touching the conduct of such as shall be received into
the society. He teaches him the methods of reducing obstinate sinners. He
advises him to find out the dispositions of the people, before he treats
with them. He counsels him to learn the manners and customs of the
people. He gives him counsel concerning reconciliations. He instructs him
in the way of preaching well. What he orders him concerning his
subsistance, and touching presents. What he orders him in reference to
his abode. He goes for Japan. He arrives at Malacca, and what he performs
there. His joy for the success of his brethren in their functions. He
receives a young gentleman into the society. The instructions which he
gives to Bravo. The news which he hears from Japan. He disposes himself
for the voyage of Japan more earnestly than ever. He goes from Malacca to
Japan; and what happens to him in the way_.



Xavier found at Malacca three missioners of the company, who were going
to the Moluccas, in obedience to the letters he had written. These
missioners were John Beyra, Nugnez Ribera, and Nicholas Nugnez, who had
not yet received priests' orders. Mansilla came not with them, 'though he
had precise orders for it; because he rather chose to follow his own
inclinations, in labouring where he was, than the command of his
superior, in forsaking the work upon his hands. But his disobedience cost
him dear. Xavier expelled him out of the society, judging, that an ill
brother would do more hurt, than a good labourer would profit the
company.

These three missioners above mentioned had been brought to the Indies in
the fleet, by Don Perez de Pavora, with seven other sons of Ignatius;
part of whom was already left at Cape Comorine, and the fishing coast, to
cultivate those new plants of Christianity, which were so beloved by
Father Xavier. Now the ships which were bound for the Moluccas, being not
in a readiness to sail before the end of August, Beyra, Ribera, and
Nugnez, had all the intermediate time, which was a month, to enjoy the
company of the saint, in which space they were formed by him for the
apostolic function. For himself, he remained four months at Malacca, in
expectation of a ship to carry him to Goa; and during all that time, was
taken up with continual service of his neighbour.

He had brought with him, from Amboyna, his old companion, John Deyro.
Though Deyro was in his attendance, yet he was not a member of the
society, for the causes already specified, and deserved not to be of it,
for those which follow. Some rich merchants having put into his hands a
sum of money, for the subsistence of the Father, he concealed it from
him. Xavier, who lived only on the alms which were daily given him, and
who hated money as much as his companion loved it, looked on this action
of Deyro as an injury done to evangelical poverty; and the resentment
which he had of it, caused him to forget his usual mildness to offenders.
Not content to make him a sharp reprimand, he confined him to a little
desart isle not far distant from the port; enjoining him, not only
continual prayer, but fasting upon bread and water, till he should of his
own accord recal him. Deyro, who was of a changeable and easy temper,
neither permanent in good, nor fixed in ill, obeyed the Father, and lived
exactly in the method which was prescribed.

He had one night a vision, whether awake or sleeping has not been decided
by the juridical informations of the Father's life. It seemed to him,
that he was in a fair temple, where he beheld the Blessed Virgin, on a
throne all glittering with precious stones. Her countenance appeared
severe; and he, making his approaches to her, was rejected with
indignation, as unworthy to be of the company of her son. After which she
arose from the throne, and then all things disappeared. Deyro being
recalled from his solitude some time after, said nothing of his vision to
Father Xavier, to whom God had revealed it. He even denied boldly to have
seen any, though the Father repeated it to him, with all the
circumstances. Xavier, more scandalised than ever with this procedure of
Deyro, refused all farther communication with a man, who was interested,
and insincere. He rid his hands of him, but withal foretold him, "That
God would be so gracious to him, as to change his evil inclinations, and
that hereafter he should take the habit of St Francis." Which was so
fully accomplished, that when the informations were taken in the Indies,
concerning the holiness and miracles of Xavier, Deyro then wore the habit
of St Francis, and lived a most religious life.

After the three missioners were gone for the Moluccas, Xavier alone bore
the whole burden of the work. The knowledge which the Portuguese and
Indians had of his holiness, made all men desirous of treating with him,
concerning the business of their conscience. Not being able to give
audience to all, many of them were ill satisfied, and murmured against
him: but since their discontent and murmurs proceeded from a good
principle, he comforted himself, and rather rejoiced than was offended,
as he says himself expressly in his letters. His ordinary employment was
preaching to the Christians and Gentiles, instructing and baptising the
catechumens, teaching children the Christian doctrine, visiting the
prisoners and the sick, reconciling enemies, and doing other works of
charity.

While the saint was thus employed, there happened an affair, which much
increased his reputation in all the Indies. For the understanding of the
whole business, it will be necessary to trace it from its original.

Since the conquest of Malacca by the Portuguese, the neighbouring princes
grew jealous of their power, and made many attempts to drive that nation
out of the Indies, which came to brave them at their own doors.
Thereupon, they set on foot many great armies, at divers times, but
always unsuccessfully; and learning, by dear-bought experience, that
multitudes can hardly prevail against true valour.

These disgraces provoked the Sultan Alaradin, king of Achen, instead of
humbling him. Achen is the greatest kingdom of the island of Sumatra,
distant about twelve leagues from the _terra firma_ of Malacca. This
prince was a Mahometan, an implacable enemy of the Christians by his
religion, and of the Portuguese by interest of state. Yet he durst not
immediately assault the fortress of Malacca. All his fury was spent in
cruizing about the coasts, with a strong fleet, thereby to break the
trade of the Portuguese, and hinder the succours which they had from
Europe. His design was then to attack the town, when it should be bare of
defendants, and unprovided of stores of victuals: but to compass his
enterprize, he was to assure himself of a port, which was above Malacca
towards the north, which might serve for a convenient retreat to his
fleet; and had also occasion for a fortress, to secure himself from the
enemy. He therefore made himself master of that port, and ordered the
building of a citadel.

As for his preparations of war, he made them so secretly, that the
Portuguese had neither any news, nor even the least suspicion of them.
Five thousand soldiers, trained up in wars, and well-experienced in naval
fights, were chosen out for this glorious expedition; and five hundred of
them, called Orabalons, were the flower of the whole nobility, and
accordingly wore bracelets of gold, as a distinguishing mark of their
high extraction. There was besides a great number of Janisaries newly
arrived at the court of Achen, who served as volunteers, and were eager
of shewing their courage against the Christians. The fleet consisted of
sixty great ships, all well equipped and manned, without reckoning the
barks, the frigates, and the fire-ships. It was commanded by the Saracen,
Bajaja Soora, a great man of war, and so famous for his exploits in arms,
that his prince had honoured him with the title of King of Pedir, in
reward for his taking Malacca even before he had besieged the town.

There was no other intelligence of this at Malacca, but what the army of
Achen brought itself. They came before the place, and entered the port
on the 9th of October, in the year 1547, about two o'clock in the
morning, resolved to assault it while they were favoured by the darkness.
They began by a discharge of their artillery, and sending in their
fire-ships against the Portuguese vessels. After which the most daring of
them landed, ran without any order against that part of the wall which
they believed weakest, filled up part of the ditch, and mounted the
ladders with a furious assault. They found more resistance than they
expected: the garrison, and the inhabitants, whom the shouts and
artillery of the barbarians had at first affrighted, recovering courage
through the imminence of danger, and the necessity of conquering or
dying, ran upon the rampart, and vigorously repulsed the assailants;
overthrowing their ladders, or tumbling their enemies headlong from them,
insomuch that not a man of them entered the town, and great numbers of
them lay dead or dying in the ditch.

Soora comforted himself for the ill success of his assault, by the
execution which his fire-ships and cannon had done. All the vessels
within the port were either burnt or disabled. And the rain which
immediately fell, served not so much to extinguish the flames, as the
violent wind which then arose contributed to kindle them. Those of Achen,
proud of that action, appeared next morning on their decks, letting fly
their pompous streamers, and shouting, as if already they were
victorious. But their insolence was soon checked; the cannon from the
fortress forced them to retire as far off as the isle of Upe. In the mean
time, seven poor fishermen, who had been out all night about their
employment, and were now returning to the town, fell into an ambuscade of
the Infidels, were taken, and brought before the general. After he had
cut off  their ears and noses, he sent them back with a letter, directed
to Don Francisco de Melo, governor of Malacca, of which these were the
contents:

"I Bajaja Soora, who have the honour to carry in vessels of gold the rice
of the Great Souldan, Alaradin, king of Achen, and the territories washed
by the one and the other sea, advertise thee to write word to thy king,
that, in despite of him, I am casting terror into his fortress by my
fierce roaring, and that I shall here abide as long as I shall please. I
call to witness of what I declare, not only the earth, and all nations
which inhabit it, but all the elements, even to the heaven of the moon;
and pronounce with these words of my mouth, that thy king is a man of no
reputation nor courage; that his standards, now trampled under foot,
shall never be lifted up again without his permission who has conquered
him; that, by the victory already by us obtained, my king has under his
royal foot the head of thine; that from this day forward he is his
subject and his slave; and, to the end, that thou thyself mayest confess
this truth, I defy thee to mortal battle, here on the place of my abode,
if thou feelest in thyself sufficient courage to oppose me."

Though the letter of Soora was in itself ridiculous, and full of fustian
bravadoes, according to the style of the barbarians, yet it put the
governor and officers of the fortress to a shrewd demur; for how should
they accept the challenge without ships to fight him, and how could they
refuse it with their honour? A council of war was summoned to deliberate
on this weighty and nice affair, when Father Xavier came amongst them. He
had been saying mass at the church of our Lady Del Monte; so called, from
its being built on a mountain near the city, and dedicated to the blessed
Virgin. Don Francisco, who had sent for him to consult him in this
troublesome business, gave him the general of Achen's letter to peruse,
and demanded his advice what was to be done on this occasion.

The saint, who knew the king of Achen's business was not only to drive
the Portuguese out of Malacca, but also, and that principally, to
extirpate Christianity out of all the East; having read the letter,
lifted up his eyes to heaven, and answered without the least pause, that
the affront was too great to be endured; that the honour of the Christian
religion was more concerned in it than that of the crown of Portugal: If
this injury should be dissembled, to what audaciousness would the enemy
arise, and what would not the other Mahometan princes attempt after this
example? In conclusion, that the challenge ought to be accepted, that the
infidels might see the King of Heaven was more powerful than their king
Alaradin.

"But how," said the governor, "shall we put to sea, and on what vessels,
since, of eight gally-foysts which we had in port, there are but four
remaining, and those also almost shattered in pieces, and half burned;
and, in case we could refit them, what could they perform against so
numerous a fleet?" "Suppose," answered Xavier, "the barbarians had twice
so many ships, are not we much stronger, who have heaven on our side; and
how can we choose but overcome, when we fight in the name of our Lord and
Saviour?"

No man was so bold to contradict the man of God; and they all went to the
arsenal. There they found a good sufficient bark, of those they call
catur, besides seven old foysts, fit for nothing but the fire. Duarte de
Bareto, who by his office had the superintendance of their naval stores,
was commanded to fit out these foysts with all expedition. But he
protested it was not in his power; for, besides that the kings magazines
were empty of all necessaries for the equipping of them, there was no
money in the treasury for materials.

The governor, who had no other fund, was ready to lose courage, when
Xavier, by a certain impulse of spirit, suddenly began to embrace seven
sea captains there present, who were of the council of war. He begged of
them to divide the business amongst them, and each of them apart to take
care of fitting out one galley: At the same time, without waiting for
their answer, he assigned every man his task. The captains durst not
oppose Xavier, or rather God, who inclined their hearts to comply with
the saint's request. Above an hundred workmen were instantly employed on
every vessel; and in four days time the seven gallies were in condition
for fighting. Melo gave the catur to Andrea Toscano, a man of courage,
and well versed in sea affairs. He divided amongst the seven captains an
hundred and fourscore soldiers, chosen men, and appointed Francis Deza
admiral of the fleet. Xavier was desirous to have gone along with them,
but the inhabitants, who believed all was lost if they lost the Father,
and who hoped for no consolation but from him alone in case the
enterprize should not succeed, made such a disturbance about it, that,
upon mature deliberation, it was resolved to keep him in the town.

The day before their embarkment, having called together the soldiers and
the captains, he told them that he should accompany them in spirit; and
that while they were engaging the barbarians, he would be lifting up his
hands to heaven for them: That they should fight valiantly, in hope of
glory, not vain and perishable, but solid and immortal: That, in the heat
of the combat, they should cast their eyes on their crucified Redeemer,
whose quarrel they maintained, and, beholding his wounds themselves,
should not be afraid either of wounds or death; and how happy should they
be to render their Saviour life for life.

These words inspired them with such generous and Christian thoughts,
that, with one voice, they made a vow to fight the infidels to their last
drop of blood. This solemn oath was so moving to Xavier, that it drew
tears from him: he gave them all his blessing; and, for their greater
encouragement, named them, "The Band of our Saviour's Soldiers:" in
pursuit of which, he heard every man's confession, and gave them the
communion with his own hand.

They embarked the clay following with so much cheerfulness, that it
seemed to presage a certain victory. But their joy continued but a
moment. They had scarcely weighed anchor, when the admiral split, and
immediately went to the bottom, so that they had hardly time to save the
men. The crowd of people, who were gathered together on the shore to see
them go off, beheld this dismal accident, and took it for a bad omen of
the expedition; murmuring at the same time against Father Xavier, who was
the author of it, and casting out loud cries to recal the other vessels.
The governor, who saw the people in an uproar, and apprehended the
consequences of this violent beginning, sent in haste to seek the Father.
The messenger found him at the altar, in the church of our Lady Del
Monte, just ready to receive the blessed sacrament: he drew near to
whisper the business to him, but the Father beckoned him with his hand to
keep silence, and retire. When mass was ended, "Return," said Xavier,
without giving the man leisure to tell his message, "and assure the
governor from me, that he has no occasion to be discouraged for the loss
of one vessel." By this the saint made known, that God had revealed to
him what had happened. He continued some time in prayer before the image
of the Virgin; and these words of his were overheard: "O my Jesus, the
desire of my heart, regard me with a favourable eye; and thou, holy
Virgin, be propitious to me! Lord Jesus," he continued, "look upon thy
sacred wounds, and remember they have given us a right to ask of thee
every thing conducing to our good."

His prayers being ended, he goes to the citadel: The governor, alarmed
with the cries and murmurs of the people, could not dissemble his
disturbance, but reproached the Father for having engaged them in this
enterprize. But Xavier upbraided him with his distrust of God; and said,
smiling, to him, "What! are you so dejected for so slight an accident?"
After which, they went in company to the shore, where the soldiers
belonging to the admiral stood in great consternation for the hazard they
had run so lately. The Father reassured them, and exhorted them to remain
constant in their holy resolution, notwithstanding their petty
misadventure: he remonstrated to them, that heaven had not permitted
their admiral to sink, but only to make trial of their faith; neither had
themselves been saved from shipwreck, but only that they might perform
their vow. In the mean time, the governor held it necessary to summon the
great council. All the officers of the town, and the principal
inhabitants, were of opinion to give over an enterprize, which, as they
thought, was begun rashly, and could have no fortunate conclusion. But
the captains and soldiers of the fleet, encouraged by the words of the
holy man, and inspired with vigour, which had something in it of more
than human, were of a quite contrary judgment. They unanimously
protested, that they had rather die than violate that faith, which they
had solemnly engaged to Jesus Christ. "For the rest," said they, "what
have we more to fear this day than we had yesterday? our number is not
diminished, though we have one vessel less, and we shall fight as well
with six foysts, as we should with seven. But, on the other side, what
hopes ought we not to conceive, under the auspices and promise of Father
Francis?"

Then Xavier taking the word, "The lost galley shall be soon made good,"
said he with a prophetic voice; "before the sun goes down, there shall
arrive amongst us two better vessels than that which perished; and this I
declare to you from Almighty God." This positive prediction amazed the
whole assembly, and caused them to put off the determination of the
affair until the day ensuing. The remaining part of the day was passed
with great impatience, to see the effect of the Father's promise. When
the sun was just on the point of setting, and many began to fear the
accomplishment of the prophecy, in the very minute marked out by the
Father, they discovered, from the clock-house of our Lady del Monte, two
European ships, which were sailing directly from the north. Melo sent out
a skiff immediately to hail them, being informed that they were
Portuguese vessels, one belonging to James Soarez Gallego, and the other
to his son Balthazar, who came from the kingdom of Patan, but who took
the way of Pegu, without intentions of casting anchor at Malacca, to
avoid paying customs. He went in search of Father Francis, who was at his
devotions in the church del Monte, and told him, that his prophecy would
be accomplished to little purpose, if the ships came not into the port.
Xavier took it upon himself to stop them; and, going into the skiff which
had hailed them, made directly to the two vessels. The masters of the
ships, seeing the man of God, received him with respect. He made them
understand the present juncture of affairs, and earnestly besought them,
by the interests of their religion, and their country, to assist the town
against the common enemy of the Christian name, and the crown of
Portugal. And to engage them farther, by their particular concernment, he
let them see the danger into which they were casting themselves, in case
they should obstinately pursue their voyage; and that they were going,
without consideration, to precipitate themselves into the hands of the
barbarians.

They yielded to the reasons of the Father; and the next morning entered
the port amidst the shouts and acclamations of the people. After this,
there was no farther dispute of fighting the enemy; and the most timorous
came about to the opinion of the captains and the soldiers.

All things being in a readiness to set sail, the admiral, Francis Deza,
received the flag from the hands of Xavier, who had solemnly blessed it,
and mounted the ship of his brother George Deza, instead of his own,
which was already sunk. The rest of the captains, who had been on shore,
returned on ship-board; and, with the two newly arrived vessels, the
whole fleet consisted of nine, their number also being increased by fifty
men; they were in all two hundred and thirty Portuguese. The fleet went
out of port the 25th of October, with strict orders from the general not
to pass beyond the Pulo Cambylan, which is the farthest bounds of the
kingdom of Malacca on the west. His reason was, that since they were so
much inferior in strength to the enemy, who vastly outnumbered them in
men and shipping, their glory consisted in driving them from off their
coasts, and not in farther pursuit of them: That what hope soever we have
in God, yet it becomes us not to tempt him, because heaven is not
accustomed to give a blessing to rashness and presumption.

Thus setting out full of assurance and of joy, they arrived in four days
at Pulo Cambylan, without having any news of the enemy, notwithstanding
their endeavours to find him out. The admiral, in obedience to the
governor, was thinking to return; though the courage of his soldiers
prompted them to pass beyond the bounds prescribed them, and to go in
search of the barbarians into whatsoever corner of the world they were
retired. The admiral, I say, was disposed to have gone back, when the
moon suddenly went into an eclipse. It was one of the greatest which had
ever been observed, and seemed to them to prognosticate the total defeat
of the Mahometans. But the same night there arose so violent a wind, that
they were forced to stay upon their anchors for the space of
three-and-twenty days successively. Their provisions then beginning to
grow short, and the wind not suffering them to turn to the coast of
Malacca, they resolved on taking in fresh provisions at Tenasserim,
towards the kingdom of Siam.

In the mean time, all things were in confusion at Malacca. The hopes
which Father Xavier had given the people, supported them for some few
days. But seeing a month was now expired, without any intelligence from
the fleet, they believed it was either swallowed by the waves, or
defeated by the Achenois, and that none had escaped to bring the news. At
the same time, the Saracens reported confidently, they had it from good
hands, that the fleets had met, that the Achenois had cut in pieces all
the Portuguese, and had sent the heads of their commanders as a present
to their king. This bruit was spread through all the town, and was daily
strengthened after the rate of false rumours, which are full of tragical
events. The better to colour this report, they gave the circumstances of
time and place, and the several actions of the battle. The sorcerers and
soothsayers were consulted by the Pagan women, whose husbands and sons
were in the fleet; and they confirmed whatever was related in the town.
It came at last to a public rising against Xavier; and the governor
himself was not wholly free from the popular contagion.

But Xavier, far from the least despondence in the promises of God, and of
the knowledge he had given him concerning the condition of the fleet,
with an erected countenance assured, they should suddenly see it return
victorious. Which notwithstanding, he continued frequent in his vows and
prayers; and at the end of all his sermons, recommended to their
devotions the happy return of their desired navy. Their spirits were so
much envenomed and prejudiced against him, that many of them treated him
with injurious words; while he was rallied by the more moderate, who were
not ashamed to say, his prayers might be of use for the souls of the
soldiers, who were slain in fight, but were of little consequence to gain
a battle which was lost.

Some fresh intelligence, which arrived from Sumatra, increased the
disorders and consternation of the town. The king of Bintan, son to that
Mahomet, whom Albuquerque the Great had despoiled of the kingdom of
Malacca, sought for nothing more than an opportunity of reconquering what
his father had lost by force of arms. Seeing the town now bare of
soldiers, and hearing that the Achenois had beaten the Portuguese, he put
to sea, with three hundred sail, and put in at the river of Muar, within
six leagues of Malacca, towards the west.

That he might the better execute his design, by concealing it, he wrote
from thence to the governor Melo, "That he had armed a fleet against the
king of Patan, his enemy, but that having been informed of the defeat of
the Portuguese, he was come as a friend and brother of the king of
Portugal, to succour Malacca, against the king of Achen, who would not
fail to master the town, if the course of his victories was not stopped;
that therefore he desired only to be admitted into the place before it
came into the possession of the conqueror; after which he had no farther
cause of apprehension."

Melo, whom the constancy of Father Xavier had reassured, discovered the
snare which was laid for him; and tricked those, who had intended to
circumvent him. He answered the king of Bintan, "That the town had no
need of relief, as being abundantly provided both of men and ammunition:
That so great a conqueror as he, ought not to lay aside an expedition of
such importance, nor to linger by the way: That, for themselves, they
were in daily expectation of their fleet; not defeated, according to some
idle rumours concerning it, but triumphant, and loaden with the spoils of
enemies: That this report was only spread by Saracens, whose tongues were
longer than their lances:" For these were the expressions which he used.

The Mahometan prince, judging by the governor's reply, that his artifice
was discovered; and that, in reason, he ought to attempt nothing till it
were certainly known what was become of the two fleets, kept himself
quiet, and attended the success.

To return to the Christian navy: Before they could get to Tenasserim,
their want of fresh water forced them to seek it nearer hand, at Queda,
in the river of Parlez; where being entered, they perceived by night a
fisher-boat, going by their ships. They stopped the boat, and the
fishermen being examined, told them, "That the Achenois were not far
distant; that they had been six weeks in the river; that they had
plundered all the lowlands, and were now building a fortress." This news
filled the Portuguese with joy; and Deza, infinitely pleased to have
found the enemy, of whom he had given over the search, putting on his
richest apparel, fired all his cannon, to testify his joy; without
considering that he spent his powder to no purpose, and that he warned
the barbarians to be upon their guard. What he did with more prudence,
was to send three gallies up the river, to discover the enemy, and
observe their countenance, while he put all things in order for the
fight, The three foysts, in their passage, met with four brigantines,
which the enemies had detached, to know the meaning of the guns which
they had heard. Before they had taken a distinct view on either side, the
three foysts had grappled each a brigantine, and seized her; the fourth
escaped. The soldiers put all the enemies to the sword, excepting six,
whom they brought off, together with the brigantines. These prisoners
were all put to the question; but whatsoever torments they endured, they
could not at first get one syllable out of them, either where the enemy
lay, or what was the number of his men, or of his ships. Two of them died
upon the rack, and other two they threw overboard; but the remaining
couple, either more mortified with their torments, or less resolute,
being separated from each other, began at last to open: And told the same
things apart; both where the Achenois were lying, and that their number
was above ten thousand, reckoning into it the mariners, which were of
more consideration than the soldiers; that the king of the country, where
now they lay, had been constrained to avoid a shameful death, by flight;
that having massacred two thousand of the natives, and made as many
captives, they were building a citadel, on the passage which the ships
ordinarily make from Bengal to Malacca; and that their design was not
only to block up that road, but to murder all the Christians who should
fall into their hands.

This report inflamed anew the zeal and courage of the soldiers. The
admiral was not wanting to encourage them to fight. Entering into a
skiff, with his drawn sword, he went from vessel to vessel, exhorting his
men to have Christ crucified before their eyes, while they were in fight,
as Father Francis had enjoined them; and ever to keep in mind the oath
which they had taken; but, above all things, to have an assured hope of
victory, from the intercession of the holy Father, who had promised it.

All unanimously answered, "That they would fight it out to death; and
should be happy to die in defence of their religion." Deza, animated by
this their answer, posted himself advantageously on the river, so as to
be able from thence to fall upon the enemy, without endangering his
little fleet, to be encompassed by their numbers.

The Achenois no sooner were informed by their brigantine of the
Portuguese navy, than they put themselves into a condition of attacking
it. They were not only insolent by reason of their strength, but provoked
also by the late affront they had received in their brigantines; so that,
full of fury, without the least balancing of the matter, they set sail
with all their navy, excepting only two vessels, and two hundred land
soldiers, which were left in guard of two thousand slaves, and all their
booty. Having the wind for them, and coming down the river, they were
carried with such swiftness, that Deza was hardly got aboard the admiral,
when he heard their drums, and their yelling shouts, which re-echoed from
the shores and neighbouring mountains. They were divided into ten
squadrons, and each of them composed of six vessels, excepting only the
first, which consisted but of four, but those the strongest of the fleet.
The admiral, on which the king of Pedir was on board, was in the first
squadron, and with him were three Turkish gallions.

That fury, which transported the barbarians, caused them, at the first
sight of the Portuguese navy, to discharge against it their whole
artillery; but they aimed so ill, that they did them little or no
mischief. Immediately after, the two admirals met, and stemmed each
other. They engaged on either side with so much resolution, that the
advantage was not seen, till a shot was made from the vessel of John
Soarez, and out of the cannon called the camel It took place so justly,
that Soora's vessel sunk to rights. The three gallions which were in
front with him, on the same time, immediately changed their order, and
left off fighting, to save their general, and the principal lords of his
retinue. But these gallions, which were across the stream, and took up
half the breadth of it, stopped their own vessels, which followed file by
file; insomuch, that those of the second rank striking against the first,
and those of the third against the second, they fell foul on each other,
with a terrible confusion.

The Portuguese seeing the army of the enemy, on a heap together, without
being able to disengage their ships, encompassed them, and battered them
with their cannon. They discharged every tier, three rounds successively,
and so to purpose, that they sunk nine great ships, and disabled almost
all the rest. Then four of the Portuguese foysts set upon six Mahometans,
which the cannon had used more favourably than the rest; the soldiers
boarded them with their swords in their hands, and calling on the name of
Jesus, in less than half an hour they destroyed above 2000 men. The
fright and the disorder of the enemy was redoubled, at the sight of this
slaughter, and at the thundering of the guns, which did such dreadful
execution; insomuch, that the Achenois leaped into the river of their own
accord, chusing rather to die in that manner, than by the hands of the
Christians.

Their general being taken up, when he was just drowning, and drawing new
courage from despair, endeavoured to have heartened up the remainder of
those who were about him. But having himself received a musket-shot, he
lost all manner of resolution, and made away with only two vessels. The
five hundred gentlemen Orobalans were either slain or drowned, with all
the Janisaries. None escaped, but those who followed Soora in his flight.
On the side of the Christians there were twenty-six slain, of whom four
only were Portuguese by nation The spoil was great; for, besides the two
guard-ships which came into the power of the conquerors, and wherein was
all the pillage which the enemy had gained, they took at least forty-five
vessels, which might again be made serviceable. There was found amongst
the spoils a prodigious quantity of Saracen and Turkish arms; 300 pieces
of cannon of all sorts; and, what was yet more pleasing, sixty-two pieces
of ordnance, whereon were graven the arms of Portugal, and which had been
lost in divers wars, returned at length to the possession of their lawful
lord and owner.

The king of Parlez no sooner had notice of the enemy's defeat, than,
issuing out of the woods where he lay concealed, he came with 500 men,
and fell upon the workmen, who, by Soora's orders, were building a
fortress, and on the soldiers appointed for their guard. Having cut them
in pieces, he went to visit Captain Deza, and congratulated the valour of
the Portuguese, and their success. He owned the preservation of his
kingdom to their arms; and offered, by way of acknowledgment, a yearly
tribute to the king of Portugal.

Deza immediately ordered a frigate to carry the news of his victory to
Malacca; but it was fully known in that city, with all its circumstances,
before the frigate was sent off, and thus it happened.

Father Xavier, preaching in the great church, betwixt nine and ten of the
clock on Sunday morning, which was the 4th of January, according to
the old calendar, at the same time when the two fleets were actually
engaged, stopped short on the sudden, and appeared transported out of
himself, so manifest a change appeared, both in his countenance, and his
whole person. Having somewhat recovered himself, instead of following his
discourse, inspired with a divine impulse, he declared to his audience
the encounter, and shock of the two navies, but in a mysterious and
figurative manner.

The assembly, not comprehending their preacher's meaning, were of opinion
that he was distracted; still as the fight grew warmer, and the
engagement came to be more close, he seemed to be more and more inflamed,
with all the motions of a man inspired, and speaking still prophetically.
At the length, fixing his eyes on the crucifix that was before him, he
said, with tears in his eyes, accompanied with sighs, but with an audible
and distinct voice, "Ah Jesus, thou God of my soul, and Father of all
mercies, I most humbly implore thee, by the merits of thy sacred passion,
not to forsake those who fight thy battle!" After these words, he hung
down his head, as overwearied, and leaned upon his pulpit, without
farther speaking. Having continued in that posture for some time, he
sprung up, on the sudden, and said aloud, with all the motions of joy,
which he could not master, "My brethren, Jesus Christ has vanquished for
you. At this moment, while I am speaking, the soldiers of his blessed
name have completed their victory, by the entire defeat of the enemy's
navy. They have made a great slaughter, and we have lost but four of our
Portuguese. You shall receive the news of it on Friday next, and may
shortly expect the return of your victorious fleet."

How incredible soever this appeared, yet Melo, and the principal persons
of the town there present, gave credit to it, without the least scruple;
considering the manner of his speaking, and his air, which had somewhat
of divine in it, and bore the testimony of its truth. Yet the wives and
mothers of the absent soldiers, apprehending still it might be false, and
fearing the more, the more they desired it should be true, the Father
assembled them all in the afternoon, at the church of our Lady del Monte,
and there repeated so distinctly the whole series of what he had said in
the morning, that they durst no longer doubt of it.

Even in the beginning of the week, they had almost evident signs of the
victory, by the news which came of the king of Bintan; who having sent on
all sides to be informed, whether the Portuguese had been defeated, being
advertised from the river of Parlez of what had passed, forsook Muar, and
retired with expedition, bewailing the misfortune of his allies, and
ashamed of his ill-timed enterprize.

The frigate dispatched away by Deza, under the conduct of Emanuel
Godigno, arrived exactly on the day mentioned by the saint. The fleet
followed shortly after, and made a triumphant entry into the port, with
trumpets sounding, and a general discharge of all their artillery. The
town received them with repeated shouts of welcome; and Father Francis,
who was at the head of the people on the shore, held forth a crucifix in
his hand, to give both the inhabitants and soldiers to understand, that
they owed their victory to Christ alone.

Both the one and the other joining their voices, gave solemn thanks to
the Saviour of mankind; but they also broke out into the praises of the
saint, upon the truth of his predictions, and could not hold from
publishing, that it was he who had obtained from heaven this wonderful
success.

The burden of these praises did no less hasten the saint's intended
voyage to Goa, than the necessity of those affairs which called him
thither. He had remained four months together at Malacca, since his
return from the Moluccas, and was just on his departure, when the ships,
which early come from China, arrived in the port. A Japonese, whose name
was Anger, came with these vessels, expressly to see Xavier. He was about
thirty-five years of age, rich, nobly born, and one whose life had been
sufficiently libertine. The Portuguese, who two years before had made the
discovery of Japan, had been acquainted with him at Cangoxirna, the place
of his birth, and understood, from his own mouth, that, having been much
troubled with the remembrance of the sins of his youth, he had retired
himself amongst the solitary Bonzes; but that neither the solitude, nor
the conversation of those heathen priests, had been able to restore him
the tranquillity of his soul, and that thereupon he had returned into the
world, more disquieted than ever with his remorse of conscience.

Some other Portuguese merchants, who at that time came to Cangoxima, and
who had seen Father Francis at Malacca, the first voyage he had made
thither, made an intimate acquaintance and friendship with Anger. And
this Japonese, discovering to them the perplexity of his soul, which
augmented daily more and more, they told him that in Malacca there was a
religious man, eminent for his holy life, well experienced in the conduct
of souls, and most proper to settle his perplexed conscience; and that if
he would try this remedy, they would facilitate the means to him, and
bring him to the saint, of whom they had spoken: That it was Father
Francis Xavier, their friend, the refuge of sinners, and comforter of
troubled minds.

Anger found himself possessed with a strong desire of going to see the
holy man; but the length of the voyage, which was 800 leagues, the
dangers of a tempestuous sea, and the considerations of his family,
somewhat cooled him. A troublesome affair, which he had upon his hands at
the same time, at length resolved him. For, having killed a man in a
quarrel, and being pursued by justice, he could not find a more secure
retreat than the ships of Portugal, nor a surer way of preserving his
life, than to accept the offer they had made him.

Alvarez Vaz, who had most importuned him to take this voyage, and who had
many times offered to bring him to Father Xavier, had not yet finished
all his business, when this Japonese came to take sanctuary in his ship.
He therefore gave him letters of recommendation to another Portuguese,
called Ferdinand Alvarez, who was at another port of Japan, and who was
suddenly to set sail for Malacca.

Anger departed by night, attended by two servants. Being arrived at the
port, and enquiring for Ferdinand Alvarez, he lighted accidentally on
George Alvarez, who was just ready to weigh anchor. This George was a
wealthy merchant, a man of probity, and who had an extreme affection for
the Father. He received the letters of Alvarez as if they had been
addressed to himself, took the three Japonians into his ship, entertained
them with all kindness, and brought them to Malacca; taking great
satisfaction in the good office he should do in presenting them to the
man of God, who might, perhaps, make them the first Christians of their
country. But the misfortune was, that they missed the Father, who was
just gone for the Moluccas. Anger, more disquieted in a foreign land
than he had been at home, and despairing of ever seeing him, whom he had
so often heard of from his friends, had it in his thoughts to have
returned to Japan, without considering the danger to which he exposed
himself, and almost forgetting the murder which had caused his flight,
according to the custom of criminals, who blind themselves in those
occasions, and whom divine justice oftentimes brings back to the same
place where they had committed their offence. Whereupon, he went again to
sea, and having made some little stay in a port of China, he pursued his
voyage. Already some Japonian islands were in sight, when there arose a
furious tempest, which endangered the sinking of the ship, and which in
four days brought him back into the same port of China, from whence he
had set out. This was to Anger a favourable effect of God's providence;
for the same hand which drives the guilty to the precipice, sometimes
preserves them from falling into it, and pulls them back, after a
miraculous manner.

The Japonese, very happily for himself, met there Alvarez Vaz, just ready
to set sail for Malacca. The Portuguese, who loved Anger, reproved
him for his impatience, and offered to reconduct him to the place which
he had so abruptly left; withall telling him, that, according to all
appearances, the Father by this time was returned from the Moluccas.
Anger, who still carried about him a troubled conscience, and thereby was
easily induced to any proposition which tended to compose it, followed
the advice of Vaz, and returned with him.

Coming on shore, he there found George Alvarez, the same person who had
brought him the first time to Molucca. Alvarez, surprised to see him once
again, told him, that Father Xavier was returned from the Moluccas, and
immediately brought Anger to his presence. The Father, who foresaw, not
only that this Japonian should be the first Christian of that kingdom,
but also, by his means, the gospel should be preached in it, was
transported with joy at the first sight of him, and embraced him with
exceeding tenderness. The sight of the saint, and his embracements, gave
such consolations to Anger, that he no longer doubted of receiving an
entire satisfaction from him. Understanding, in some measure, the
Portuguese language, Xavier himself assured him, that the disquiets of
his mind should be dissipated, and that he should obtain that spiritual
repose, in search of which he had undertaken so long a voyage; but that
before he could arrive to it, it concerned him first to understand and
practise the law of the true God, who alone could calm the troubles of
his heart, and set it in a perpetual tranquillity. Anger, who desired
nothing so much as to have his conscience in repose, and who was charmed
with the great goodness of the Father, offered himself to be directed in
all things by him. The servant of God instructed him in the principles of
faith, of which his friends, the Portuguese, had already given him some
knowledge, as far as men of their profession were capable of teaching
him. But to the end his conversion might be more solid, he thought it
convenient to send him and his servants to the seminary of Goa, there to
be more fully taught the truths and practice of Christianity before their
baptism. The Father had yet a further purpose in it, that these first
fruits of Japonian Christianity should be consecrated to God by the
Bishop Don John d'Albuquerque, in the capital city of the Indies.

Since in his voyage to Goa he was to visit the fishing coast, he would
not take the three Japonians with him, and gave the care of conducting
them to George Alvarez. He only wrote by them to the rector of the
College of St Paul, giving him orders to instruct them with all
diligence. He put on board the ship of another Portuguese, called
Gonsalvo Fernandez, twenty or thirty young men whom he had brought from
the Moluccas, in order to their studies in the same college; after which,
himself embarked in another vessel, which went directly for Cochin.

In passing the Strait of Ceylon, the ship which carried Xavier was
overtaken with the most horrible tempest which was ever seen. They were
constrained, at the very beginning of it, to cast overboard all their
merchandize; and the winds roared with so much violence, that the pilot
not being able to hold the rudder, abandoned the vessel to the fury of
the waves. For three days and nights together they had death continually
present before their eyes; and nothing reassured the mariners but the
serene countenance of Father Xavier amidst the cries and tumults in the
ship. After he had heard their confessions, implored the help of heaven,
and exhorted all of them to receive, with an equal mind, either life or
death from the hand of God, he retired into his cabin. Francis Pereyra,
looking for the man of God in the midst of the tempest, to have comfort
from him, found him on his knees before his crucifix, wholly taken up and
lost to all things but to God. The ship, driven along by an impetuous
current, already struck against the sands of Ceylon, and the mariners
gave themselves for lost, without hope of recovery; when the Father
coming out of his cabin, asked the pilot for the line and plummet, with
which he was accustomed to fathom the sea; having taken them, and let
them down to the bottom of the ocean, he pronounced these words: "Great
God, Father, Son, and Holy Ghost, have mercy on us!" At the same moment
the vessel stopped, and the wind ceased; after which they pursued their
voyage, and happily arrived at the port of Cochin on the 21st of January,
1548.

There the Father gave himself the leisure of writing divers letters into
Europe, by a vessel of Lisbon, which was just in readiness to set sail.
The first was to the King of Portugal, John III.: the letter was full of
prudent counsels concerning the duties of a king: he advertised him anew,
that his majesty should be guilty before God of the evil government of
his ministers, and that one day an account must be given of the salvation
of those souls which he had suffered to perish, through neglect of
application, or want of constancy in his endeavours; but he did it with
all manner of precaution, and softened his expressions with Christian
charity.

"I have long deliberated," said he, "whether I should certify your
majesty of the transactions of your officers in the Indies, and what
ought further to be done for the establishment of our faith. On the one
side, the zeal of God's service, and his glory, encouraged me to write to
you: on the other, I was diverted from that resolution by the fear I had
of writing to no purpose; but, at the same time, I concluded, that I
could not be silent without betraying my ministerial function: and it
also seemed to me, that God gave me not those thoughts without some
particular design; which probably was, that I might communicate them to
your majesty; and this opinion, as the more likely, has at length
prevailed with me. Nevertheless, I always feared, that if I should freely
give you all my thoughts, my letter would only serve for evidence against
you at the hour of your death, and would augment against your majesty the
rigour of the last judgement, by taking from you the excuse of ignorance.
These considerations gave me great anxieties, and your majesty will
easily believe me: For, in fine, my heart will answer for me, that I
desire not to employ all my strength, or even my life itself, for the
conversion of the Indians, out of any other prospect than to free your
majesty's conscience, as much as in me lies, and to render the last
judgment less terrible to you. I do in this but that which is my duty;
and the particular affection which you bear our Society well deserves
that I should sacrifice myself for you."

After he had informed his majesty, how much the jealousies and secret
divisions of his officers had hindered the progress of the gospel, he
declares, that he could wish the king would bind himself by a solemn
oath, to punish severely whosoever they should be who should occasion any
prejudice to the farther propagation of faith in the Indies; and farther
assured him, that if such who had the authority in their hands were made
sensible, that their faults should not escape punishment, the whole Isle
of Ceylon, all Cape Comorine, and many kings of Malabar, would receive
baptism in the space of one year; that as many as were living in all the
extent of the Indies would acknowledge the divinity of Jesus Christ, and
make profession of his doctrine, if those ministers of state, who had
neglected the interests of the faith, had been deprived of their
dignities and their revenues.

After this he petitions the king to send him a supply of preachers, and
those preachers to be of the Society, as judging them more proper than
any others for the new world. "I beg and adjure your majesty," says he,
"by the love you bear to our blessed Lord, and by the zeal wherewith you
burn for the glory of the Divine Majesty, to send next year some
preachers of our Society to your faithful subjects of the Indies: For I
assure you, that your fortresses are in extreme want of such supplies; in
garrison, and to the new Christians established in the towns and villages
depending on them. I speak by experience; and that which I have seen
with my own eyes obliges me to write concerning it. Being at Malacca, and
at the Moluccas, I preached every Sunday, and all saints' days twice;
and was forced upon it, because I saw the soldiers and people had great
need of being frequently taught the word of God.

"I preached then, in the morning, to the Portuguese at mass: I went again
into the pulpit in the afternoon, and instructed their children, their
slaves, and idolaters newly converted, accommodating my discourse to the
measure of their understanding, and expounding to them the principal
points of Christian doctrine, one after another. Besides which, one day
in the week, I assembled in the church the wives of the Portuguese, and
catechised them on the articles of faith, on the sacraments of penance,
and the eucharist. Much fruit would be gathered in a few years, if the
same method were constantly observed in all places. I preached also,
every day, in the fortresses, the principles of religion, to the sons and
daughters of the soldiers, to their servants of both sexes; in fine, to
the natives of the country, who were born Christians: and these
instructions had so good effect, that they totally renounced the
superstitions and sorceries which were in use amongst those stupid and
ignorant new converts.

"I descend into all these petty circumstances, to the end your majesty
may judge, according to your prudence, what number of preachers may be
necessary here; and that you may not forget to send many to us: for if
the ministry of preaching be not more exercised amongst us, we have
reason to apprehend, that not only the Indians, who have embraced the
faith, will leave it, but that the Portuguese also may forget the duties
of Christianity, and live afterwards like Heathens."

As Father Simon Rodriguez, who governed the Society in Portugal, had
great credit at the court, Father Xavier writ to him at the same time,
desiring him, he would support his demands with his interest. He
recommended to him in especial manner, "That he would make choice of
those preachers, who were men of known virtue, and exemplary
mortification." He subjoined, "If I thought the king would not take amiss
the counsel of a faithful servant, who sincerely loves him, I should
advise him to meditate one quarter of an hour every day, on that divine
sentence, 'What does it profit a man to have gained the world, and to
lose his soul?' I should counsel him, I say, to ask of God the
understanding and taste of those words, and that he would finish all his
prayers with the same words, 'What will it profit a man, to gain the
world, and to lose his soul? 'Tis time," said Xavier, "to draw him out of
his mistake, and to give him notice, that the hour of his death is nearer
than he thinks: that fatal hour, when the King of kings, and Lord of
lords, will summon him to judgment, saying to him these dreadful words,
'Give an account of your administration.' For which reason, do in such
manner, my dear brother, that he may fulfil his whole duty; and that he
may send over to the Indies all needful supplies, for the increase of
faith."

Xavier also wrote from Cochin to the fathers of the society at Rome; and
gave them an account, at large, of his voyages to Malacca, to Amboyna, to
the Moluccas, and the Isle del Moro; with the success which God had given
to his labours. But he forgot not the relation of his danger in the
Strait of Ceylon, and made it in a manner which was full of consolation
to them.

"In the height of the tempest," said he in his letter, "I took for my
intercessors with God, the living persons of our society, with all those
who are well affected to it; and joined to these, all Christians, that I
might be assisted with the merits of the spouse of Christ, the holy
Catholic Church, whose prayers are heard in heaven, though her habitation
be on earth: afterwards I addressed myself to the dead, and particularly
to Piere le Fevre, to appease the wrath of God. I went through all the
orders of the angels, and the saints, and invoked them all. But to the
end that I might the more easily obtain the pardon of my innumerable
sins, I desired for my protectress and patroness, the most holy Mother of
God, and Queen of Heaven, who, without difficulty, obtains from her
beloved Son whatsoever she requests. In conclusion, having reposed all my
hope in the infinite merits of our Lord and Saviour Jesus Christ, being
encompassed with this protection, I enjoyed a greater satisfaction, in
the midst of this raging tempest, than when I was wholly delivered from
the danger.

"In very truth, being, as I am, the worst of all men, I am ashamed to
have shed so many tears of joy, through an excess of heavenly pleasure,
when I was just upon the point of perishing: insomuch, that I humbly
prayed our Lord, that he would not free me from the danger of my
shipwreck, unless it were to reserve me for greater dangers, to his own
glory and his service. For what remains, God has often shewn me, by an
inward discovery, from how many perils and sufferings I have been
delivered, by the prayers and sacrifices of those of the society, both
such as labour here on earth, and such who enjoy the fruits of their
labours in the heavens. When I have once begun the mention of our
society, I can never leave; but the departure of the vessels constrains
me to break off: and behold what I have judged most proper for the
conclusion of my letter. If I ever forget thee, O Society of Jesus, let
my right hand be unprofitable to me, and may I even forget the use of it!
_Si oblitus unquam fuero tui, Societas Jesu, oblivioni detur dextera
meu_. I pray our Lord Jesus Christ, that since, during the course of this
miserable life, he has gathered us into his society, he would reunite us
in a blessed eternity, in the company of saints, who behold him in his
glory."

After he had written these letters, and given some time to the service of
his neighbour, he took the way of Comorine, doubled the Cape a second
time, and arrived at the coast of Fishery. The Paravas, who were his
first children in Jesus Christ, were overjoyed at the sight of their
saint, and good Father, as they called him. All the villages came to meet
him, singing the Christian doctrine, and praising God for his return. The
satisfaction of the saint was not less than theirs: but above all things
his consolation was unspeakable to see the number of Christians so much
augmented, by the labours of his brethren. There were in that place many
of the society, of whom the chief were Antonio Criminal, Francis
Henriquez, and Alphonso Cyprian; for Father Xavier having written from
Amboyna for the greatest number of missioners whom they could spare,
towards the cultivation of those new plants at the coast of Fishery, all
those who came from Portugal, after his own arrival in the Indies, went
thither, excepting the three who went to the Moluccas, and two who stayed
at Goa, for the instruction of the youth.

The fervency of those new converts did not less edify Xavier than their
number. In visiting a certain village, they shewed him a young man, a
native of the country, who, having embarked in company of a Portuguese,
had been cast, by tempest, on the coast of Malabar. The Saracens, who
inhabit that place, having murdered the Portuguese, would have forced his
companion to renounce his faith. Thereupon they brought him into a
mosque, where they promised him great store of money and preferments, in
case he would forsake the law of Jesus Christ, and take up that of their
prophet Mahomet. But seeing their promises could not prevail, they
threatened him with death, and held their naked weapons over his head to
fright him; but neither could they shake his resolution with that
dreadful spectacle: then they loaded him with irons, and used him with
extraordinary cruelty, till a Portuguese captain, informed of it, came
suddenly upon them with a troop of soldiers, and rescued the young man
out of their hands. Xavier embraced him many times, and blessed Almighty
God, that his faith was imprinted so lively in the heart of a barbarian.
He heard also, with great satisfaction, of the constancy of some slaves,
who, having fled from the houses of their Portuguese masters, and living
amongst Gentiles, far from being corrupted with the superstitions of the
Infidels, complied exactly with the obligations of their baptism, and
lived in a most religious manner. It was reported to him of these slaves,
that when any of them died, they suffered not his body to be burnt,
according to the custom of the Pagans, neither would they leave it
without sepulture; but buried it according to the ceremonies of the
church, and set up a cross over the grave.

Though these infidels, whom they served, did not hinder them from
continuing in Christianity, and that every one of them in particular was
resolved to persevere in his faith, even in the midst of idolatry, yet
they had a longing desire to return into the company of the faithful,
where they might be supplied with those spiritual succours which they
wanted, and lead a life yet more conformable to their belief: so that as
soon as they had the news of Father Xavier's return, who had baptized the
greatest part of them, they came to desire him, that he would make their
peace with their masters, whom they had left to free themselves from
slavery, and declared, that they were content once more to lose their
liberty in prospect of the salvation of their souls. Xavier received them
with open arms, as his well-beloved children, and afterwards obtained
their pardon.

After he had visited all the villages, he made some stay at Manapar,
which is not far distant from Cape Comorine. As the only end which he
proposed to himself, was to plant the gospel in the Indies, and that in
order to it he must there establish the society, he began to regulate all
things according to the principles, and in the spirit of Father Ignatius,
general of the order. Having reassembled all the labourers in the gospel
of that coast, he examined their several talents and virtues, in familiar
conversation with them, by causing them to give an account of what passed
betwixt God and them in their own hearts. After he had assigned to each
of them the places which were most convenient for them, both in regard of
their bodily strength, and of their spiritual endowments, he constituted
Father Antonio Criminal superior of all the rest: and to the end they
might be more capable of serving that people, he ordered every one of
them, with all possible care, to apply himself to the study of the
Malabar language, which obtains through all that coast. Upon this
account, he commanded Father Francis Henriquez to reduce that tongue into
the rules of art, and to compose an exact grammar of it, according to the
method of the Greek and Latin grammars. The work seemed impossible,
especially to one who was newly come from Europe, and who had little
knowledge in the Indian tongues; nevertheless Henriquez compassed it in a
small time, which was apparently a miracle of obedience. In the mean
while, Xavier judging that the exposition of the Christian doctrine,
which he had made for those of Molucca, might be of use to his dear
Paravas, ordered a Malabar priest, who was well versed in the Portuguese,
to translate it into his own language. But to the end that the conduct of
the missioners might be uniform, and that the same spirit might animate
all of them, besides the instructions which he gave them by word of
mouth, he gave them the following rules in writing.

In the first place, "Wherever the lot of your ministry shall fall, be
mindful of baptising infants newly born, and perform it yourselves,
without trusting the care of it to any other person: there is nothing at
present of more importance. Do not wait till the parents bid you come; as
they may easily neglect it, it behoves you to run through all the
villages, to enter into the houses, and to christen all the infants you
can find.

"After the great concernment of giving baptism, you ought to be careful
of nothing more than of entering those little children into the
principles of faith, who are grown capable of instruction. Not being able
to be in all places, you shall cause the Canacapoles, and the teachers of
the catechism, to perform their duty, and religiously to observe the
customs established. To which purposes, when you visit the villages, to
take an account of what passes there, assemble the masters, with their
scholars, and know from the children, in the presence of those who are
accustomed to instruct them, what they have learned, or forgotten, since
your last visit; this will double the ardency of the scholars, and the
diligence of their teachers.

"On Sundays, gather the men together in the church to repeat their
prayers; and observe well, whether the Pantagatins, or chief of the
people, are there present. You are to expound the prayers which they
repeat, and reprove them for the vices then in fashion, which you are to
make them comprehend, by using familiar examples. In fine, you are to
threaten the more stubborn sinners with the wrath of God; and tell them,
that if they do not reform their lives, their days shall be shortened by
all manner of diseases; that the Pagan kings shall enslave them, and that
their immortal souls shall become fuel to the everlasting flames of hell.

"When you come to any place, you shall inform yourselves what quarrels
are stirring in it, and who are the parties; after which, you shall
endeavour to reconcile them. These reconciliations are to be made in the
church; where it will be fitting to assemble all the women on Saturdays,
as the men on Sundays.

"When the Malabar priest shall have translated the exposition of the
creed, you shall take copies of it, which you shall cause to be carefully
read to the women on Saturdays, to the men on Sundays. If you are there
present, you shall read it yourselves, and add to the exposition what you
think convenient for the farther clearing it.

"Distribute to the poor those collections which are made for them in the
churches, by the charity of the congregation; and beware of taking any
part of them for your own uses.

"Fail not every Saturday and Sunday to put the faithful in mind of giving
you notice when any one falls sick, to the end you may visit them; and
give them to know, that if they do not advertise you, and that the sick
person dies, you will not allow him burial amongst Christians, in
punishment of their neglect.

"When you visit the sick, take especial care that they repeat to you the
apostles' creed in their mother tongue. Interrogate them on every
article, and ask them if they believe sincerely. After this, make them
say the confiteor, and the other Catholic prayers, and then read the
gospel over them.

"For the burial of the dead, you shall assemble the children; and, coming
out of the church with them, the cross being at the head of the
procession, you shall sing the Christian doctrine, coming and going. You
shall say the prayers of the church at the house of the dead person, and
before he is put into the ground. You shall also make a short exhortation
to the assembly before the corpse, upon the necessity of death, the
amendment of life, and the practice of virtue.

"You shall give notice to the men on Sunday, and to the women on
Saturday, to bring their sick children into the church, that you may read
the gospel over them for their cure; and that the parents from thence may
receive increase of faith, and respect to the temples of our Lord.

"You shall yourselves determine all litigious causes; and, if you cannot
end them on the place, defer them to the next Sunday; and, after divine
service, cause them to be expedited by the principal inhabitants of the
place. Yet I will not that these sort of affairs should take up too much
of your time, nor that you prefer the care of your neighbour's temporal
concernments before works of charity, which respect the salvation of
souls; and am of opinion, that when any important business of that kind
shall happen, you should remit it to the Portuguese commandant.

"Do all things in your power to make yourselves beloved by those people;
for by that you will be able to do more good upon them, than by being
feared. Decree no punishment against any person but by the advice of
Father Antonio Criminal; and, if the commandant of the Portuguese be
present, do nothing without his order. In case any man or woman shall
make a pagod, or idol, banish them from the village, if Father Criminal
consent to it. Testify great affection to the children who frequent the
Christian schools; pardon, and wink at their faults sometimes, lest a
severe usage should fright them from us.

"In presence of a Portuguese, abstain from reproving and condemning the
natives of the country who are Christians; on the contrary, commend and
excuse them on all occasions; for, considering how lately they have
embraced the faith, and what assistance is wanting to them to live like
good Christians, it is only to be admired that they are not more vicious.

"Be serviceable in all you can to the Malabar priests, in what relates to
their spiritual advantage; take care that they confess themselves, and
say mass, and give good examples, and write nothing against them to any
person whatsoever.

"Live so well with the Portuguese commandants, that no misunderstanding
be ever perceived betwixt you and them. For the rest of the Portuguese,
use all sort of means to make them your friends: Have never any quarrel
with any of them, though they should bring you into law, or quarrel with
you without the least provocation on your part. If they use the new
Christians hardly, oppose them, but with much mildness; and, if you find
your opposition may be likely to succeed, make your complaint to the
Portuguese commandant, with whom I once again beseech you never to have
any difference.

"Let your conversation with the Portuguese be always confined to
spiritual subjects; of death, of judgment, of purgatory, of hell, of the
frequentation of sacraments, and the exact observation of God's
commandments; for, if you never speak to them but concerning these
matters, they will never rob you of those hours which are set apart for
your function.

"Fail not to write to Goa, to the fathers and brothers of our society,
giving them an account of the fruit of your labours, and proposing to
them what you think may be to the advancement of piety. You shall write
also to the bishop, but with much reverence and submission, as to the
common father, and pastor-general of this new world.

"What, above all things, I recommend to you, and which I can never
sufficiently repeat, is, that whatsoever voyage you make, and wheresoever
you shall be, you shall endeavour to gain the love of all people, by your
good offices and fair demeanour, by which means you will have greater
opportunities for the gaining of souls, which God Almighty grant you all
the grace to do, and abide for ever with you."

Things being thus regulated on the coast of Fishery, the Father would
pass into the isle of Ceylon before his return to Goa. His design was to
gather the fruit of that precious blood which two years before was shed
by the king of Jafanatapan; or, at least, to see what inclination those
people had to receive the gospel, who had heheld the constancy of the
martyrs. Indeed, the death of the two young princes converted, who
pretended to the crown of Jafanatapan, destroyed almost all hopes of
planting Christianity in that isle. Notwithstanding which, Xavier
converted the king of Candè, who is one of the kings of Ceylon. After
which he went to the tyrant, who had treated the Christians with so much
cruelty, to try if he could work him, though against all human
appearances, to suffer the law of Jesus Christ to be preached in his
dominions, and to bring him also to be a Christian.

As reasons of state prevail most with princes, so the Father represented
to this infidel, that his throne could never he established but by the
arms of the Portuguese; that, if he once contracted with them a strict
alliance, he had nothing farther to apprehend, either from his enemies or
his subjects. The barbarian, who feared all things, both from within and
from without, forgetting that Don Alphonso de Sosa would have made war
upon him in favour of the two baptized princes, hearkened to the
propositions of peace, and even permitted the Father to explain to him
the mysteries of the Christian faith. The instructions of the saint
wrought so much upon the tyrant, that being changed, in a very short
space of time, he promised to embrace the faith, and labour to bring his
subjects into it; offering for the pledge of his word, to put his kingdom
into the hands of the king of Portugal, and to pay him such tribute as
should be thought fitting, without any farther demand in his own behalf,
than of two things. The one was, that the governor of the Indies should
conclude a firm alliance with him, as he had clone with other Indian
kings, who had made themselves vassals to the crown of Portugal; the
other, that, in order to hinder those revolts and troubles which might
arise from the change of religion, he might have a company of Portuguese
soldiers, to be entertained at his own charges.

Father Xavier, well satisfied to have thus succeeded beyond his
expectations, set sail for Goa, with an ambassador of the infidel king,
and arrived there on March the 20th, in the year 1548. Understanding
there, that the viceroy Don John de Castro was at Bazain, towards the
gulph of Cambaya, he embarked anew, notwithstanding that the season was
improper for navigation; as judging that a business of such consequence
could not be too soon concluded, and that delays frequently ruined the
most hopeful affairs. Castro had never seen Xavier, but all he had heard
related of him, gave him an earnest longing to behold him. He received
him with all those honours which are due to a saint at the first meeting,
and willingly accepted what the king of Jafanatapan had offered, on the
conditions above mentioned; but he retained for some time the man of God,
both to hear him preach, and to consult him on some difficult affairs,
where the interests of state and those of religion were joined together.

In the mean time, he designed Antonio Monis Barreto, a man of authority,
and very brave, for the garrison of Jafanatapan, with an hundred
soldiers, well disciplined, and worthy of such an officer. At the same
time he ordered a magnificent entertainment for the ambassador, who
remained at Goa; and that if any of his train would receive baptism, no
cost should be spared at that solemnity. But the king of Jafanatapan
failed afterwards in fidelity, both to God and man; and in all
probability, it was that failure which drew the last misfortunes on his
person and his kingdom.

The stay which Xavier made at Bazain was not unprofitable to a young man
of quality, who was much debauched, called Rodrigue Segueyra, whom he had
known two years before. For Segueyra having committed a murder at
Malacca, when the Father made his first voyage to the town, retired into
the hospital, to avoid the pursuit of justice. There it was that the
Father knew him, and grew into his familiarity, by his engaging ways of
mildness and courtesy, which always succeeded with him. When he had
gained the affection of Segueyra, he spoke to him of eternity with so
much power, that the young gentleman entered into serious thoughts, and
made a general confession to him. Xavier, to engage him the more in the
ways of goodness, and to free him from that confinement of the hospital,
where his crimes had forced him to take sanctuary, made up the business
with his adversaries, and obtained his pardon from the governor of
Malacca; but seeing the soft and dissolute manner of living in Malacca
was capable of ruining all his good intentions, he advised him to leave
the Indies, and return into Europe. Segueyra, who was sensible of his own
weakness, and desired to save his soul, promised the Father to obey him,
and put himself into a condition of executing his promise. In effect, he
took the way of Goa, with design from thence to go for Portugal. But
being made a receiver of the public revenues by the viceroy Don John de
Castro, he thought no more of Portugal, but relapsed into his first
debauches.

Xavier was wholly lost to his remembrance when he happened to meet him at
Bazain. The sight of the Father surprised him at first, and almost
confounded him; but straight recovering, he came up boldly to him, and
took his hand, to have kissed it according to his former custom. The
Father, as courteous and civil as he was, yet thrust him back sternly
enough; yet, mollifying himself a little, "How, my son," said he, "are
you still in the Indies?  Were you not advised to leave Malacca, and
return to Portugal?"

The Portuguese, in great disorder, and not knowing how to excuse himself,
laid all the blame upon the governor, who had detained him, in some sort,
against his will. "But," replied Xavier, with a holy indignation, "is it
the governor who has obliged you to lead the life of a beast, and to
continue for two years without going to confession? However it be,"
continued the Father, "know, that we two shall never be well with one
another, so long as you are upon ill terms with God." At these words,
Segueyra, pierced with a lively sorrow, asked pardon of the Father for
his breach of promise, and his unfaithfulness to the Divine Grace. He
confessed himself the same day; and wholly changed his life, under his
direction, whom God had sent to bring him back into a better way.

Don John de Castro, who was desirous of profiting by the Father's
counsels for the regulation of his own life, would have been glad to have
retained him longer; but, seeing him resolved on going, gave him leave to
depart; yet, begging him at the same time, that he would pass the winter
at Goa, that, after his own return thither, he might use his assistance
in the affairs of his conscience.

The Father returned very seasonably for the good of Cosmo de Torrez, a
Spanish priest, and native of Valentia, one of the greatest wits, and
most knowing persons of that age. Torrez was embarked on the fleet which
came from Mexico to the Molucca islands; and which having sailed over so
many seas to little purpose, stayed at Amboyna, as we have already
related. He there met Xavier, and was so charmed with his manner of life,
that he had thoughts of becoming his disciple. But, besides that the
labours which are inseparable from the ministry apostolical somewhat
shocked him, he judged, that he ought to undertake nothing but by the
counsel of the bishop of the Indies; insomuch, that he left Amboyna
without forming any resolution, and even without opening himself to
Father Xavier.

When the Spanish fleet was arrived at Goa, he presented himself to the
bishop, who, being in want of spiritual substitutes, gave him one of the
chief vicariats of his diocese. Torrez was of opinion, that God required
nothing farther of him; and for the space of four or five months,
performed all the functions of that office, which the bishop had given
him in charge. But the continual disquiets of his soul rendered him
suspicious of his own condition, and brought him to believe, that God had
punished him, for not following the new apostle of the East.

Being one day much troubled in his mind, he went to the college of St
Paul, and opened himself to Father Lancilotti, desiring him to unfold to
him the nature of that institute, with which he was so much taken, by
seeing Father Xavier at Amboyna. As some interior motions had of late
pushed him on to the performance of somewhat that was great, and of
suffering all things for the glory of Jesus Christ, he found the
institute of Ignatius so conformable to the present dispositions of his
soul, that, without farther balancing the matter, he was resolved to go
through the spiritual exercises, to fit himself for the change of his
condition. From the second day, he received such light, and so much
comfort from above, that he believed himself in heaven already. He could
not sufficiently admire, that those plain and easy truths, which he had
often read without any taste of them, should make such lively impressions
in him, as now they did. And he discovered this to Lancilotti, with
expressions full of astonishment. Nevertheless, being affrighted at the
prospect of a perpetual engagement, and perhaps tempted by the devil, he
could not settle to it, and was every day more and more irresolute.

Xavier arrived just at that point of time. He had scarcely seen Torrez,
when behold a man, fixed on the sudden, and resolved, and pressing to be
received amongst the children of Ignatius. The apostle received him, and
took pains himself to form him, according to the spirit of the society.
He also admitted some Portuguese, who had great talents for the mission,
and were inflamed with the zeal of souls.

They lived together in the college of St Paul, where that fervour
reigned, not only amongst the Jesuits, but also amongst those of the
seminary, whose number increased daily. The Japonese, Anger, was amongst
them, leading a most regular life, and breathing after that baptism,
which had been deferred till the return of the holy man.

Xavier did not satisfy himself with having instructed him anew; he
consigned him over to the care of Torrez, who fully explained to him all
the mysteries of faith. Anger, with his two servants, who received the
same instruction, were at length solemnly baptized, on Whitsunday, by the
bishop of Goa, Don John d'Albuquerque; so that the church began to take
possession of the most remote nation in the world, on the same day of
Pentecost, when the Holy Spirit, descending on the apostles, gave them
their mission to carry the gospel to all the people of the earth.

Anger was desirous to be named Paul de Sainte Foi, in memory of the
college belonging to the Society of Jesus, where he had received the
particular knowledge of the divine law, which was sometimes called the
College of St Paul, and sometimes the Seminary of the Holy Faith. One of
his servants took the name of John, and the other of Anthony. In
receiving baptism, he received the peace of soul which he never could
obtain before; and writ word of it to Rome, the same year, in a letter
to Father Ignatius, dated November the 25th.

But to the end, that the new converts might have the true principles of
Christian morality, and that their behaviour might be answerable to their
belief, Father Xavier intrusted Torrez with giving them the spiritual
exercises of the society.

During the thirty days that these Japonians were in retirement, it is not
to be expressed, what celestial illuminations, what holy thoughts, what
interior delights, the Holy Spirit infused into them. Anger could speak
of nothing but of God; and spoke of Him with so much fervency, that it
seemed even to burn him up. The mystery of the passion moved him above
all the rest; and he was so ravished with the goodness of God, so
possessed with love, in considering a God crucified, that he breathed
nothing but martyrdom, and the salvation of his brethren. So that he was
often heard to cry out, in the midst of his devotions, "How glad should I
be to die for thee, O my God! O my dear Japonians, how much are you to be
lamented, and what compassion do you raise in me!"

The master and servants came out of their retirement with so much ardour,
that Xavier wrote into Europe, that he was animated by their example to
the service of God, and that he could not look on them without blushing
at his own cowardice.

In conversing with them, he understood what he had formerly learnt by
hearsay, from George Alvarez, and other Portuguese, that the empire of
Japan was one of the most populous in the world; that the Japonese were
naturally curious, and covetous of knowledge, and withal docible, and of
great capacity; that being generally ingenious, and very rational, if
they were instructed in the morals of Christianity, they would easily
submit to them; and that, if the preachers of the gospel lived according
to gospel rules, the whole nation would subject itself to the yoke of
Jesus Christ, not perhaps so readily at first, but in process of time,
and after clearing of their doubts.

There needed no more to induce Xavier to carry the faith into Japan. The
mildness, the civility, and the good parts of the three baptized
Japonians, made him conceive a high opinion of all the rest; and the
Portuguese merchants newly returned from Japan, confirmed it so fully to
him, that in these three he had the pattern of the whole nation, that he
doubted not, but that the Christian religion would make an admirable
progress there. But that which Anger told him, that there were in his
country many monasteries of Heathen priests; that some of them led their
lives in solitude and contemplation; that every monastery had its
superior, who was a person venerable for his age and learning; that they
came abroad from their lonely abode once a week, with mortified looks,
and uncouth habits, to preach to the people; that, in their sermons,
they drew such lively figures of hell, that the women wept, and cried out
at those dismal representations: All this, I say, appeared to Xavier as
so many doors and inlets for the faith; and he praised God, that, by the
admirable conduct of his providence, which secretly manages the salvation
of men, the spirit of lies had thus prepared the ways for the spirit of
truth.

He adored also the wisdom of the same Providence, which, taking the
occasion of a man who fled from justice, and sought repose for his
troubled conscience, had led three Japonians from their native country,
and brought them to Goa, that they might serve for guides to a missioner;
but, that these guides might be the more serviceable, he thought fit they
should learn to read and write in the Portuguese language. Anger, whom
from henceforth we shall name Paul de Sainte Foy, was easily instructed
in all they taught him; for, besides that he was of a quick and lively
apprehension, he had so happy a memory, that he got by heart almost all
the gospel of St Matthew, which Father Cosmo de Torrez had expounded to
him before his baptism.

In the mean time, Don John de Castro was rigging out a fleet, with design
to possess himself of Aden, one of the strongest towns of Arabia Felix,
and situated at the foot of a high mountain, which reached even to the
sea by a narrow tongue of earth. This port is of great importance to shut
up the passage of the Indies to the Turks and Saracens, who go thither by
the Red Sea; and from this consideration it was, that Albuquerque the
Great endeavoured to have mastered it in the year 15_13_, but the
vigorous resistance of the Achenois forced him to forsake the siege.
After that time, they were desirous, of their own accord, to have
delivered it up to the Portuguese, thereby to free themselves from the
tyranny of the Turks. Yet it was not then done, through the fault of a
captain called Soarez, who, having no orders to take possession of the
town, was so weak a politician as to refuse it when it was offered to the
crown of Portugal.

That people, whom the Turk used worse than ever, testified the same
inclination under the government of Castro; and it was on that occasion
that he sent a fleet towards the Strait of Mecca, under the command of
his son Alvarez de Castro. Eight foysts of Goa, full of soldiers, set out
for the expedition of Aden. Amongst these there was one very brave
fellow, renowned for his military actions, but blackened with all sorts
of crimes, and more infamous by his debauched manners, than known by his
valour. He seemed a kind of savage beast, who had no more of man in him
than the bare figure, nor any thing of a Christian besides the name.
Above eighteen years he had abstained from confession; and that he once
presented himself to the bishop of Goa, was less to reconcile himself to
God, than to take off the imputation of being either a Mahometan or an
idolater.

Father Xavier had cast an eye upon this wretch, and waited only an
opportunity to labour in so difficult a conversion. Understanding that
this soldier was embarking on one of the foysts, which were going to join
the fleet, he went out of the college of St Paul, at the first notice of
it, taking nothing with him besides his breviary, and entered into the
same vessel. It was believed by those who saw the Father, that he had
orders from the viceroy to accompany his son Alvarez; and every one was
glad of it, excepting only he, for whose sake he came. He drew near the
soldier, and when they had weighed anchor, began to make acquaintance
with him, and grew familiar to that degree, that the rest of the
soldiers, who were less debauched, could not sufficiently admire it; and
some of them said of Xavier, what a Pharisee said formerly of our Lord,
"If this man were indeed a prophet, he would discern what manner of man
he was, in whom he takes so much delight."

These discourses did not at all daunt the Father. He saw his soldier
playing whole nights together, for he was a great gamester. He took no
notice of his extravagancies, and sometimes heard him swear without
seeming to regard it. Only one day he said to him, that gaming required a
composed spirit, and if he took not the better heed, that passion, which
he had in play, would make him lose.

The soldier, brutal as he was, grew insensibly to have a kindness for a
man, who was so much concerned in his advantages, and took pleasure in
hearing him discourse not only of war, and sea affairs, but also of
religion and morality. In conclusion, he made some reflections on the
horror of his life, and felt even some remorse of conscience for it.
Being one day together with the Father, in a private part of the ship,
Xavier asked him, to whom he had confessed himself before he went on
shipboard? "Ah Father," said the soldier, "I have not been at confession
these many years!" "And what do you imagine would become of you," said
the holy man, "supposing you should be killed in this action, and in the
condition you now are?" "I would once have confessed myself," replied the
soldier, "at least for fashion and decency, but the vicar of Goa would
not so much as hear me, but told me I was a reprobate, and deserved
nothing but hell-fire." "The vicar was, in my opinion," said Xavier,
"somewhat too severe, to treat you in that manner. He had perhaps his
reasons for that usage, and I have mine to treat you otherwise. For
indeed the mercies of our Lord are infinite, and God would have us as
indulgent to our brethren, as he himself is to us. Thus, when the sins,
of which you find yourself guilty, are a thousand times more numerous and
more crying than they are, I shall have the patience to hear them all,
and shall make no difficulty of giving you absolution, provided you take
those thoughts and resolutions which I shall endeavour to infuse into
you."

By these words he brought the soldier to a general confession. He
disposed him for it, by causing him to recal into his memory his past
life, and drawing him into the particulars of those sins, which a man of
his character and profession might possibly have committed. While they
were upon these terms, the ship cast anchor at the port of Ceylon for
refreshment. Many of the fleet went on shore, and, amongst the rest, the
Father and the soldier. They went together to a wild solitary place;
there the soldier made his confession with abundance of tears, resolved
to expiate his crimes, with whatsoever penance the Father should enjoin
him, were it never so rigorous. But his confessor gave him only a
paternoster and an ave to say. Whereat the penitent being much amazed,
"from whence proceeds it, my Father," said he, "that, being so great a
sinner as I am, you have given me so light a penance?" "Be content,"
answered Xavier; "O my son, we shall appease the divine justice:" and at
the same instant, he withdrew into a wood, while the soldier performed
his penance. There he did what he had formerly done on the like occasion:
he bared his shoulders, and disciplined himself so rigorously, that the
soldier heard the noise of the strokes, and came running to him,
beholding the Father all in blood; and rightly judging what was the
motive of so strange an action, he snatched the discipline out of his
hands, and crying out, "it was the criminal who ought to endure the
punishment, and not the innocent to bear the pains of sin;" he
immediately stripped himself, and chastised his body with all his
strength. Xavier oftentimes embraced him, and declared, that it was for
his sake alone that he came on shipboard. So having given him
wholesome admonitions to confirm him in the grace of God, he left him,
and returned to Goa in the first vessel which went out of the port where
they made the stay. As for the soldier, he followed the fleet; and after
the expedition of Aden was ended, he entered into religion, chusing one
of the most austere orders, where he lived and died in extraordinary
holiness.

Not long after the Father was returned to Goa, the governor Don John de
Castro returned also; but very ill of a hectic fever, which had been
consuming him for some months before. Finding himself in a daily decay of
health and strength, and doubting not the end of his life was near
approaching, he quite laid aside all business, and substituted others to
supply his place; after which his thoughts were wholly employed on death,
and the great concernments of eternity. He had many long conversations
with Father Xavier on that subject, and refused to see any one but him.
During these transactions, a ship which came from Lisbon brought letters
to the viceroy from the king of Portugal, who gave great praises to his
management, and continued him for three years longer in the government of
the Indies. As Don John was much beloved, so on this occasion public
rejoicings were made over all the town. But the sick viceroy, hearing the
discharge of the artillery, and seeing almost from his bed the bonfires
that were made, could not forbear laughing at it, though he was almost in
the agonies of death. "How deceitful and ridiculous is this world," said
he, "to present us with honours of three years continuance, when we have
but a moment more to live!" The Father assisted him, even to the last
drawing of his breath; and had the consolation to behold a great man of
this world, expiring with the thoughts of a saint in holy orders.

Xavier being master of himself, in some manner, after the disease of Don
John de Castro, who had desired him not to stir from Goa, during the
winter, had thoughts of visiting once more the coast of Fishery before
his voyage to Japan; his resolutions of which, he had not hitherto
declared. But the incommodities of the season hindered him; for at one
certain time the sands so choke up the channels of the isle, that no ship
can either go out of the port, or enter into it.

In waiting until the navigation became free, the saint applied himself
particularly to the exercises of a spiritual Life, as it were to recover
new strength after his past labours, according to the custom of
apostolical men, who, in the communications which they have with God,
refresh themselves after the pains which they have taken with their
neighbour.

Then it was, that, in the garden of Saint Paul's college, sometimes in
walking, at other times in retiring into a little hermitage, which was
there set up, he cried out, "It is enough, O my Lord, it is enough!" and
that he opened his cassock before his breast, to give a little air to
those flames which burnt within him, by which he declared, that he was
not able to support the abundance of heavenly consolations; and at the
same time gave us to understand, that he would have rather chosen to
suffer any torments for the service of God, than to have enjoyed all
those spiritual delights; so that his true meaning, was a prayer to God,
that he would please to reserve for him those pleasures in another life,
and in the mean time, would not spare, to inflict on him any pains or
sufferings in this present world.

These interior employments did not hinder him from the labours of his
ministerial vocation, nor from succouring the distressed in the hospitals
and prisons. On the contrary, the more lively and ardent the love of God
was in him, the more desirous He was to bring it forth, and kindle it in
others. His charity caused him often to relinquish the quiet of solitude,
and the delights of prayer; therein following the principle of his Father
Ignatius, that it was necessary to forsake God for God.

The season began to be more moderate, and Xavier was disposing himself to
set sail for the Cape of Comorine, when a Portuguese vessel arrived from
Mozambique, which brought in her live missioners of the society. The most
considerable of these missioners, and of five others which came along
with the fleet, was Caspar Barzæus, a Fleming by nation. Father Francis
had already heard speak of him, as an excellent labourer, and a famous
preacher;  but his presence, and the testimony of all the ship, gave the
saint such great ideas of his merit, that he looked on him from
thenceforward as an apostle of the eastern countries.

He passed five days with these new companions, on the fourth of which he
caused Father Gaspar to preach before him, that he might see his talent
for the pulpit; and discovered in him all the qualities of a perfect
preacher. Many Portuguese gentlemen, who had been much edified by the
virtues and conversation of Barzæus during all the navigation, which had
been exceeding dangerous, came and fell at the feet of Xavier, desiring
that he would please to receive them into the society. The captain of the
ship, and the governor of one of the chief citadels, which the Portuguese
enjoy in India, were of the number. He admitted some of them before his
departure, and deferred the rest till his return; but he would that all
of them should perform the spiritual exercises of Father Ignatius.

At length Xavier embarked, on the 9th of September, for the fishing
coast. There he comforted and confirmed the faithful, who were
continually persecuted by the Badages, those mortal and irreconcileable
enemies of the Christian name. He also encouraged the gospel labourers of
the society, who, for the same reason, went in daily hazard of their
lives. Having understood, that Father Francis Henriquez, who cultivated
the Christianity of Travancore, was somewhat dissatisfied, and believed
he lost his time, because some of those new converts, shaken either by
the promises or threatenings of a new king, who hated the Christians, had
returned to their former superstitions, he writ him letters of
consolation, desiring him to be of good courage, and assuring him, that
his labours were more profitable than he imagined; that when all the
fruit of his zeal should be reduced to the little children who died after
baptism, God would be well satisfied of his endeavours, and that, after
all, the salvation of one only soul ought to comfort a missioner for all
his pains; that God accounted with us for our good intentions; and that a
servant of his was never to be esteemed unprofitable, who laboured in his
vineyard with all his strength, whatever his success might prove.

Father Xavier was not content to have fortified the missioners, both by
word and writing, in his own person; he desired of Father Ignatius, that
he would also encourage them with his epistles, and, principally, that he
would have the goodness to write to Henry Henriquez, a man mortified to
the world, and laborious in his ministry.

Having ordered all things in the coast of Fishery, he returned by Cochin,
where he staid two months; employing himself, without ceasing, in the
instruction of little children, administering to the sick, and regulating
the manners of that town. After which he went to Bazain, there to speak
with the deputy-governor of the Indies, Don Garcia de Saa, whom Don John
de Castro had named, upon his death-bed, to supply his place. The Father
was desirous to obtain his letters of recommendation to the governor of
Malacca, that, in virtue of them, his passage to Japan might be made more
easy.

It is true, the news he received, that the Chinese, ill satisfied with
the Portuguese, had turned them out of their country, seemed to have
broken all his measures, because it was impossible to arrive at the isles
of Japan, by the way of Malacca, without touching at some port of China;
but it is the property of apostolical zeal, to make no account of those
seeming impossibilities, which appear in the greatest undertakings.

When Xavier was come back to Goa, and it was known that he designed a
voyage to Japan, his friends made use of all their endeavours to divert
him from it. They first set before him the length of the way, which was
thirteen hundred leagues; the certain and inevitable dangers to which he
must expose his life, not only by reason of pirates, which continually
infest those seas, and murder all who come into their hands, but also for
the rocks, unknown to the most skilful pilots, and of certain winds
called Typhons, which reign from China even to Japan, in a vast extent of
sea. They said, "That those impetuous hurricanes were used to whirl a
vessel round, and founder it at the same moment; or else drive it with
fury against the rocks, and split it in a thousand pieces." They added,
"If, by miracle, he should happen to escape the pirates, and avoid the
tempests, yet he could promise no manner of safety to himself in the
ports of China, from whence the Portuguese were expelled; and, for what
remained, if he were possessed with an unsatiable zeal, there were other
vast kingdoms of the East, where the light of the gospel had not shone;
that even in the neighbourhood of Goa there were isles remaining, and
territories, of idolaters: that he might go thither in God's name, and
leave the thoughts of those remote islands, which nature seemed to have
divided from the commerce of mortals; and where the power of the
Portuguese not being established, Christianity could not be able to
maintain itself against the persecution of the Pagans."

Xavier was so well persuaded that God would have him travel to Japan,
that he would not listen, to the reasons of his friends. He laughed at
their fears, and told them, "That perhaps he should not be more
unfortunate than George Alvarez, or Alvarez Vaz, who had performed the
voyage of Japan, in spite of all those pirates, and those hurricanes,
with which they would affright him." This he said smiling; after which,
resuming a serious air, "Verily," said he, "I am amazed that you would
endeavour to hinder me from going for the good of souls, whither you
yourselves would go out of the sordid consideration of a small transitory
gain; and must plainly tell you, I am ashamed of your little faith. But I
am ashamed for myself, that you have prevented me in going thither first,
and cannot bear that a merchant should have more courage than a
missioner." In conclusion, he told them, "That having so often
experienced the care of Providence, it would be an impiety to distrust
it; that it had not preserved him from the swords of the Badages, and the
poisons of the Isle del Moro, to abandon him in other dangers; that India
was not the boundary of his mission; but that in coming thither, his
design had always been, to carry the faith even to the utmost limits of
the world."

He then wrote to Father Ignatius, to give him an account of his intended
voyage, and of the thoughts of his heart concerning it. "I cannot express
to you," said he, "with what joy I undertake this long voyage. For it is
all full of extreme dangers;  and he, who out of four ships can preserve
one, thinks he has made a saving voyage. Though these perils are
surpassing all I have hitherto proved, yet I am not discouraged a jot the
more from my undertaking; so much the Lord has been pleased to fix it in
my mind, that the cross shall produce great fruits in those countries,
when once it shall be planted there."

He wrote at the same time to Father Simon Rodriguez, and some passages of
the letter well describe the disposition of the holy man. "There are
arrived here some ships from Malacca, who confirm the news, that all the
ports of China are armed, and that the Chinese are making open war with
Portugal; which notwithstanding, my resolutions still continue for Japan;
for I see nothing more sweet or pleasing in this world, than to live in
continual dangers of death, for the honour of Jesus Christ, and for the
interests of the faith. It being indeed the distinguishing character of a
Christian, to take more pleasure in the hardships of the cross, than in
the softness of repose."

The apostle, being upon the point of his departure for Japan, established
Father Paul de Camerine, superior-general in his place, and Father
Antonio Gomez, rector of the seminary at Goa. At the same time he
prescribed rules to both of them, in what manner they should live
together, and how they should govern their inferiors.

Behold, in particular, what he recommended to Father Paul: "I adjure
you," said he, "by the desire you have to please our Lord, and by the
love you bear to Father Ignatius, and all the society, to treat Gomez,
and all our fathers and brothers, who are in the Indies, with much
mildness; not ordering them to do any thing without mature deliberation,
and in modest terms, without any thing of haughtiness or violence. Truly,
considering the knowledge I have of all the labourers of the society, at
this present day employed in the new world, I may easily conclude, they
have no need of any superior; nevertheless, not to bereave them of the
merit of obedience, and because the order of discipline so requires, I
have thought convenient to set some one above the rest, and have chosen
you for that purpose, knowing, as I do, both your modesty and your
prudence. It remains that I command and pray you, by that voluntary
obedience which you have vowed to our Father Ignatius, to live so well
with Antonio Gomez, that the least appearance of misunderstanding betwixt
you may be avoided, nay, and even the least coldness; but, on the
contrary, that you may he always seen in a holy union, and conspiring,
with all your strength, to the common welfare of the church.

"If our brethren, who are at Comorine in the Moluccas, or otherwhere,
write to you, that you would obtain any favour for them from the bishop
or the viceroy, or demand any spiritual or temporal supplies from you,
leave all things, and employ yourselves entirely to effect what they
desire. For those letters which you shall write to those unwearied
labourers, who bear the heat and burden of the day, beware that there be
nothing of sharpness or dryness in them; rather be careful of every line,
that even every word may breathe nothing but tenderness and sweetness.

"Whatsoever they shall require of you for their diet, their clothing, for
their preservation of health, or towards their recovery of it, furnish
them liberally and speedily; for it is reasonable you should have
compassion on them, who labour incessantly, and without any human
consolation. What I have said, points chiefly to the missioners of
Comorine and the Moluccas. Their mission is the most painful, and they
ought to be refreshed, lest they sink under the burden of the cross. Do
then in such manner, that they may not ask you twice for necessaries.
They are in the battle, you are in the camp; and, for my own part, I find
those duties of charity so just, so indispensible, that I am bold to
adjure you in the name of God, and of our Father Ignatius, that you would
perform your duties with all exactness, with all diligence, and with all
satisfaction imaginable."----

Father Xavier, since his return, had sent Nicholas Lancilotti to Coulan,
Melchier Gonzales to Bazain, and Alphonso Cyprian to Socotora. Before his
departure, he sent Gasper Barzæus to Ormuz, with one companion, who was
not yet in orders. This famous town, situate at the entry of the Persian
Gulph, was then full of enormous vices, which the mingle of nations and
different sects had introduced. The saint had thoughts of going thither
himself, to prepare the way for other missioners; according to his own
maxims, to send none of the priests to any place, which he knew not first
by his own experience. But the voyage of Japan superseded that of Ormuz.

How great soever his opinions were of the prudence and virtue of Father
Gasper, yet he thought fit to give him in writing some particular
instructions, to help him in the conduct of that important mission. I
imagine those instructions would not be unpleasing to the reader; I am
sure, at least, they will not be unprofitable to missioners; and for that
reason I shall make a recital of them. You shall behold them, neither
altered, nor in that confusion which they are in other authors; but
faithfully translated from the copy of a manuscript extant in the
archives of Goa.

"1. Above all things, have care of perfecting yourself, and of
discharging faithfully what you owe to God, and your own conscience. For
by this means you will become most capable of serving your neighbour, and
of gaining souls. Take pleasure in the most abject employments of your
ministry; that, by exercising them, you may acquire humility, and daily
advance in that virtue.

"Be sure yourself to teach the ignorant those prayers, which every
Christian ought to have by heart; and lay not on any other person an
employment so little ostentatious Give yourself the trouble of hearing
the children and slaves repeat them word by word after you. Do the same
thing to the children of the Christian natives of the country: they who
behold you thus exercised, will be edified by your modesty; and as modest
persons easily attract the esteem of others, they will judge you proper
to instruct themselves in the mysteries of the Christian religion.

"You shall frequently visit the poor in the hospitals, and from time to
time exhort them to confess themselves, and to communicate; giving them
to understand, that confession is the remedy for past sins, and the
communion a preservative against relapses; that both of them destroy the
cause of the miseries of which they complain, by reason that the ills
they suffer, are only the punishment of their offences. On this account,
when they are willing to confess, you shall hear their confessions, with
all the leisure you can afford them. After this care taken of their
souls, you are not to be unmindful of their bodies; but recommend the
distressed, with all diligence and affection, to the administrators of
the hospital, and procure them, by other means, all relief within your
power.

"You shall also visit the prisoners, and excite them to make a general
confession of their lives. They have more need than others to be stirred
up to it, because among that sort of people there are few to be found,
who ever made an exact confession. Pray the Brotherhood of Mercy to have
pity on those wretches, and labour with the judges for their enlargement;
in the mean time, providing for the most necessitous, who oftentimes have
not wherewithal to subsist.

"You shall serve, and advance what lies in you, the Brotherhood of Mercy.
If you meet with any rich merchants, who possess ill-gotten goods, and
who, being confessed, are willing to restore that which appertains not to
them, though of themselves they entrust you with the money for
restitutions, when they are ignorant to whom it is due, or that their
creditors appear not--remit all those sums into the hands of the
Brotherhood of Mercy, even though you know of some necessitous persons,
on whom such charities might be well employed.

"Thus you shall not expose yourself to be deceived by those wicked men,
who affect an air of innocence and poverty, and who cannot so easily
surprise the Brotherhood, whose principal application is to distinguish
betwixt counterfeits and those who are truly indigent.

"And, besides, you will gain the more leisure for those functions, which
are yours in a more especial manner, which are devoted to the conversion
of souls, and shall employ your whole time therein, some of which must
otherwise be taken up in the distribution of alms, which cannot be
performed without much trouble and distraction. In fine, by this means,
you shall prevent the complaints and suspicions of a sort of people who
interpret all things in the worst meaning, and who might perhaps persuade
themselves, that, under the pretence of paying other men's debts, you
divert the intention of the money given, and employ in your own uses some
part of what was entrusted with you.

"Transact in such manner, with secular persons, with whom you have
familiarity or friendship, as if you thought they might one day become
your enemies: by this management of yourself, you will neither do nor say
any thing of which you may have reason to repent you, and with which they
may upbraid you in their passion. We are obliged to these precautions, by
the sons of a corrupt generation, who are continually looking on the
children of light with mistrustful and malignant eyes.

"You ought not to have less circumspection in what relates to your
spiritual advancement; and assure yourself you shall make a great
progress in contemning of yourself, and in union with God, if you
regulate all your words and actions by prudence. The Examen, which we
call particular, will assist you much in it. Fail not of doing it twice a
day, or once at least, according to our common method, whatsoever
business you have upon your hands.

"Preach to the people the most frequently that you can, for preaching is
an universal good; and amongst all evangelical employments, there is none
more profitable: but beware of advancing any doubtful propositions, on
which the doctors are divided: take for the subject of your sermons clear
and unquestionable truths, which tend of themselves to the regulation of
manners: set forth the enormity of sin, by setting up that infinite
Majesty which is offended by the sinner: imprint in souls a lively horror
of that sentence, which shall be thundered out against reprobates at the
last judgment: represent, with all the colours of your eloquence, those
pains which the damned are eternally to suffer. In fine, threaten with
death, and that with sudden death, those who neglect their salvation; and
who, having their conscience loaded with many sins, yet sleep in
security, as if they had no cause of fear.

"You are to mingle with all these considerations that of the cross, and
the death of the Saviour of mankind; but you are to do it in a moving
pathetical manner; by those figures which are proper to excite such
emotions, as cause in our hearts a deep sorrow for our sins, in the
presence of an offended God, even to draw tears from the eyes of your
audience. This is the idea which I wish you would propose to yourself,
for preaching profitably.

"When you reprove vices in the pulpit, never characterise any person,
especially the chief officers or magistrates. If they do any thing which
you disapprove, and of which you think convenient to admonish them, make
them a visit, and speak to them in private, or, when they come of
themselves to confession, tell them at the sacred tribunal of penance,
what you have to say to them: but never advertise them in public of it;
for that sort of people, who are commonly proud and nice of hearing,
instead of amendment by public admonitions, become furious, like bulls
who are pricked forward by a goad: moreover, before you take upon you to
give them private admonition, be careful to enter first into their
acquaintance and familiarity.

"Make your admonition either more gentle or more strong, according as you
have more or less access to them: but always moderate the roughest part
of your reproof, with the gaiety of your air, and a smiling countenance;
by the civility of well-mannered words, and a sincere protestation that
all you do is but an effect of the kindness you have for them. It is good
also to add respectful submissions to the pleasingness of your discourse,
with tender embraces, and all the marks of that consideration and
goodwill you have for the person of him whom you thus correct. For, if a
rigid countenance, and harsh language, should accompany reproof, which of
itself is hard of digestion, and bitter to the taste, it is not to be
doubted but men, accustomed to flatteries, will not endure it; and there
is reason to apprehend, that a burst of rage against the censor, will be
all the fruit of the reprimand.

"For what concerns confession, behold the method which I judge the
fittest for these quarters of the East, where the licence of sin is very
great, and the use of penance very rare. When a person, hardened in a
long habit of vice, shall come to confession, exhort him to take three or
four days time of preparation, to examine his conscience thoroughly; and
for the assistance of his memory, cause him to write down the sins which
he has observed in all the, course of his life, from his childhood to
that present time. Being thus disposed, after he has made his confession,
it will not be convenient that you should be too hasty in giving him
absolution. But it will be profitable to him to retire two or three days,
and abstain from his ordinary conversation and dealings with men, and to
excite himself to sorrow for his sins, in consideration of the love of
God, which will render his sacramental absolution of more efficacy to
him. During that little interval of retirement, you shall instruct him in
the way of meditation, and shall oblige him to make some meditations from
the first week of exercises. You shall counsel him to practise some
mortification of his body; for example, to fast, or to discipline
himself, which will help him to conceive a true sorrow for his offences,
and to shed the tears of penance. Besides this, if the penitents have
enriched themselves by sinister ways, or if, by their malicious talk,
they have blasted the reputation of their neighbour, cause them to make
restitution of their ill-gotten goods, and make reparations of their
brethren's honour, during the space of those three days. If they are
given to unlawful love, and are now in an actual commerce of sin, cause
them to break off those criminal engagements, and forsake the occasions
of their crime. There is not any time more proper to exact from sinners
those duties, the performance of which is as necessary as it is
difficult; for when once their fervour is past away, it will be in vain
to demand of them the execution of their promise; and perhaps you will
have the trouble of seeing them fall back into the precipice, for want of
removing them to a distance from it.

"In administering the sacrament of penance, take heed of discouraging
those who begin to discover the wounds of their souls to you, by
appearing too rashly and too hastily severe. How enormous soever their
sins may be, hear them, not only with patience, but with mildness; help
out even their bashfulness, by testifying to them your compassion, and
not seeming to be amazed at what you hear. Insinuate into them, that you
have heard in confession sins of a much more crying nature: and, lest
they should despair of pardon for their faults, speak to them of the
infinite mercies of the Lord.

"When they declare a crime in such a manner that you may perceive they
are in trouble how to speak, interrupt them, by letting them know, that
their sin is not altogether so great as they may think; that by God's
assistance you can heal the most mortal wounds of the soul; bid them go
on without any apprehension, and make no difficulty of telling all. You
will find some of them, whom either the weakness of their age or sex will
hinder from revealing to you their most shameful sins. When you perceive
that bashfulness has tied their tongue, be before-hand with them; and, by
the way of a charitable prevention, let them know, that they are neither
the first, nor the only persons, who have fallen into disorder; that
those things which they want the confidence to tell you, are little in
comparison of what you have heard from others on the same subject. Impute
some part of their offence to the corruption of nature, to the violence
of the temptation, and to the unhappiness they had to be engaged in such
occasions and pressing circumstances, where their fall was almost
unavoidable. In fine, I must advertise you, that to remove from such
persons that unseasonable shame-facedness which keeps them silent; from
such persons, I say, whom the devil has made as bashful after a crime as
they were impudent before it, it may be necessary sometimes to discover
to them, in general, the frailties of our own past lives. For what can a
true and fervent charity refuse, for the safety of those souls who have
been redeemed with the blood of Jesus Christ! But to understand when this
is proper to be done, how far to proceed, and with what precautions, is
what the interior spirit, and your experience, must teach you, in those
particular conjunctures.

"You will ordinarily meet with some Christians who believe not the truth
of the holy sacrament of the altar, either by not frequenting it, or by
their conversation with Pagans, Mahometans, and Heretics, or by the
scandal which is given them by some Christians, and principally (which I
speak with shame and sorrow) by such priests whose life is not more holy
than that of the people. For beholding some of them approaching the altar
without any preparation, assisting at it without modesty and reverence,
they imagine that Jesus Christ is not, as we say he is, in the sacrifice
of the mass; for if he were there present, he would never suffer such
impure hands to touch him. Make it your business, that those misbelieving
Christians should propose to you all their doubts, and discover to you
all their imaginations, which being known, then prove to them the real
presence of Jesus Christ, by all those reasons which are capable of
establishing it; and shew them, that the surest means for them to come
out of their errors, and leave their vices, is often to approach that
sacrament, with suitable preparations to it.

"Though your penitents may be well prepared for confession, think not,
when they shall declare their sins, that your business is done. You must
dive into the bottom of their conscience, and, by examination, draw out
of them what themselves know not. Ask then of them, by what ways, and
in what manner, they make advantage of their money; what are their
principles, and what their practice, in their sales, in their borrowing,
and in all their business. You shall find usury reigning throughout their
traffic; and that they who have no stings of conscience, in relation to
unjust dealings, have by indirect ways scraped together the greatest part
of their estates. But in things where money has to do, many are so
hardened, that, being charged with rapine, they have either no scruple
concerning it, or so very light, that it never breaks their sleep.

"Use particularly this method towards the governors, the treasurers, the
receivers, and other officers belonging to the revenue. Whensoever they
present themselves before you in the sacred tribunal, interrogate that
sort of people, by what means they grow so rich? what secret they have to
make their offices and employments bring them in such mighty sums? If
they are shy of telling you, turn and wind them every way, and the most
mildly that you can, make them speak, in spite of themselves. You shall
soon discover their tricks, and secret ways of management, by which an
inconsiderable number of those they call men of business, divert, to
their own private advantages, what was designed for the public profit.
They buy up commodities with the king's money, that, by selling them
again, they may be able to make up their accounts: And by taking up all
the commodities in the port, they put the people upon a necessity of
buying at their price, that is, at most intolerable rates.

"Too often also, they make men languish at the treasury, with long
delays, and cunning shifts, or some other captious trick; men, I say, to
whom the exchequer is owing, that they may be driven to compound with
those sharks of state for half their due, and let them go off with the
other half. This open robbery, this manifest villainy, those gentlemen
call, by a mollified name, 'the fruits of their industry.' When you have
squeezed out of them the confession of these monopolies, and the like, by
wire-drawing them, with apt questions, you will come more easily to the
knowledge of their ungodly gains, and what they ought to make restitution
of to their neighbour, in order to their being reconciled to God, than if
in general you should interrogate them concerning their injustice. For
example, demand of them, what persons they have wronged? they will
immediately answer, that their memory upbraids them not with wronging any
man; and behold the reason! Custom is to them in the place of law; and
that which they see done before them every day, they persuade themselves
may be practised without sin. As if custom can authorize, by I know not
what kind of prescription, that which is vicious and criminal in its own
nature. You shall admit of no such right, but shall declare to such
people, that if they will secure their conscience, they must restore what
they possess unjustly.

"Remember especially, to obey the vicar of the bishop. When you are
arrived at Ormuz, you shall go to wait on him, and, falling on your knees
before him, you shall humbly kiss his hand. You shall neither preach, nor
exercise any other employment of our institute, without his permission;
above all things, have no difference with him for any whatsoever cause;
on the contrary, endeavour, by all submissions, and all possible
services, to gain his friendship, in such sort, that he may be willing to
be taught by you, to make the meditations of our spiritual exercises, at
least those of the first week. Use almost the same method with all the
other priests; if you cannot persuade them to retire for a month,
according to our custom, engage them to a retreat of some few days, and
fail not to visit them every day, during that recess, to explicate to
them the subjects of those meditations.

"Pay a great respect to the person of the governor, and make it apparent,
by the most profound submissions, how much you honour him. Beware of any
difference with him, on whatsoever occasion, even though you should
observe, that he performs not his duty in matters of importance; but
after you perceive, that your demeanour has instated you in his favour
and good graces, go boldly to visit him; and after you have testified the
concernment you have for his safety and his honour, by a principle of
good will to him, then declare, with all modesty and softness of
expression, the sorrow you have to see his soul and reputation
endangered, by what is reported of him in the world.

"Then you shall make known to him the discourse of the people; you shall
desire him to reflect on the bad consequences of such reports; that they
may possibly be put in writing, and go farther than he would willingly
they should, if he bethinks him not in time of giving satisfaction to the
public. Nevertheless, take not this upon you before you are in some sort
satisfied of his good disposition, and that it appears probable to you
that your advertisement may sort to good effect.

"Be yet more cautious in charging yourself with bearing to him the
complaints of particular persons; and absolutely refuse that commission,
by excusing yourself on your evangelical functions, which permit you not
to frequent the palaces of the great, nor to attend whole days together
for the favourable minutes of an audience, which is always difficult to
obtain. You shall add, that when you should have the leisure to make your
court, and that all the doors of the palace were open to you at all
hours, you should have little hopes of any fruit from your remonstrances;
and that if the governor be such a man as they report, he will have small
regard to you, as being no way touched, either with the fear of God, or
the duties of his own conscience.

"You shall employ, in the conversion of infidels, all the time you have
free from your ordinary labours which indispensably regard Christians.
Always prefer those employments which are of a larger extent to those
which are more narrowly confined. According to that rule, you shall never
omit a sermon in public, to hear a private confession; you shall not set
aside the catechising, which is appointed every day, at a certain hour,
to visit any particular person, or for any good work of the like nature.
For the rest, an hour before catechism, either you or your companion
shall go to the places of most concourse in the town, and invite all men,
with a loud voice, to come and hear the exposition of the Christian
doctrine.

"You shall write, from time to time, to the college of Goa, what
functions you exercise for the advancement of God's glory, what order you
keep there, and what blessing God gives on your endeavours. Have care
that your relations be exact, and such that our Fathers at Goa may send
them into Europe, as so many authentic proofs of what you perform in the
East, and of what success it shall please God to bestow on the labours of
our little Society. Let nothing slip into those accounts which may
reasonably give offence to any man; nothing that may seem improbable;
nothing which may not edify the reader, and give him occasion to magnify
the name of God.

"When you are come to Ormuz, I am of opinion that you should see
particularly those who are of greatest reputation for their probity, the
most sincere, and who are most knowing in the manners of the town. From
such, inform yourself exactly what vices are most reigning in it, what
sorts of cheats; enter most into contracts, and societies of commerce,
that so understanding all things thoroughly and truly, you may have your
words and reasons in a readiness, to instruct and reprove those who,
being guilty of covert usuries, false bargaining, and other wicked
actions, so common in a place which is filled with such a concourse of
different nations, shall treat with you in familiar conversation, or in
sacramental confession.

"You shall walk the streets every night, and recommend the souls of the
dead to the prayers of the living; but let those expressions which are
used by you be proper to move the compassion of the faithful, and to
imprint the thoughts of religion in the bottom of their souls. You shall
also desire their prayers to God for such as are in mortal sin, that they
may obtain the grace of coming out of so deplorable a condition.

"Endeavour at all times to make your humour agreeable: keep a gay and
serene countenance, without suffering the least shadow of choler or
sadness to appear in it; otherwise those who come to visit you will never
open their hearts to you, and will not repose all that confidence in you
which it is necessary they should have, to the end they may profit by
your discourse. Speak always with civility and mildness, even in your
reprehensions, as I have already told you; and when you reprove anyone,
do it with so much charity, that it may be evident the fault displeases
you, and not the person.

"On Sundays and saints' days you shall preach at two o'clock in the
afternoon, at the church of the Misericordia, or in the principal church
of the town; sending first your companion about the streets, with his
bell in his hand, to invite the people to the sermon.

"If you had not rather perform that office in your own person, you shall
carry to church that exposition of the apostles' creed which I have put
into your hands, and the practice, which I have composed, how to pass the
day in Christian duties. You shall give copies of that practice to those
whose confessions you hear; and shall enjoin them, for their holy
penance, to do for certain days that which is contained in it. By this
means they shall accustom themselves to a Christian life, and shall come
to do, of their own accord, by the force of custom, that which they did
at the first only by the command of their confessor. But, foreseeing that
you cannot have copies enough for so many people, I advise you to have
that practice written out in a fair large hand, and expose it in some
public place, that they who are willing to make use of it may read and
transcribe it at their own convenience.

"They who shall be desirous of being received into the society, and whom
you shall judge to be proper for it, you may send them to Goa with a
letter, which shall point out their design, and their talents for it, or
else you may retain them with you. In this last case, after you have
caused them to perform the spiritual exercises for a month together, you
shall make a trial of them, in some such manner as may edify the people
without exposing them to be ridiculous. Order them, therefore, to serve
the sick in the hospitals, and to debase themselves to the meanest and
most distasteful offices. Make them visit the prisoners, and teach them
how to give comfort to the miserable. In fine, exercise your novices in
all the practices of humility and mortification; but permit them not to
appear in public in extravagant habits, which may cause them to be
derided by the multitude;--suffer it not, I say, far from imposing it
upon them. Engage not all the novices indifferently to those trials which
their nature most abhors; but examine well the strength of each, and suit
their mortification to their temper, to their education, to the advance
they make in spirituals, in such sort, that the trial may not be
unprofitable, but that it may produce its effect according to that
measure of grace which is given them. If he who directs the novices has
not all these considerations, it will fall out, that they who were
capable of making a great proficiency in virtue, with good management,
will lose their courage, and go backward; and besides, those indiscreet
trials, too difficult for beginners, take off the love of the master from
his novices, and cause his disciples to lessen their confidence in his
directions. In the mean time, whoever forms young people to a religious
life, ought to leave nothing untried to bring them to a candid and free
discovery of their evil inclinations, and the suggestions of the devil,
at the same moment when they are tempted: for without this they will
never be able to disentangle themselves from the snares of the tempter;
never will they arrive to a religious perfection. On the contrary, those
first seeds of evil being brooded over, and nourished, as I may say, by
silence, will insensibly produce most lamentable effects; even so far,
until the novices come to grow weary of regular discipline, to nauseate
it, and at length throw off the yoke of Jesus Christ, and replunge
themselves in the pollutions of the world.

"They amongst those young men whom you shall observe to be most subject
to vain-glory, and delighted with sensual pleasures, and other vices,
ought to be cured in this following manner: Make them search for reasons,
and for proofs, against those vices to which they are inclined; and when
they have found many, help them to compose some short discourses on them.
Cause them afterwards to pronounce those discourses, either to the people
in the church, or in the hospitals, to those who are in a way of
recovery, so as to be present at them, or in other places;--there is
reason to hope, that the things which they have fixed in their minds, by
constant study and strong application, will be at least as profitable to
themselves as to their audience. Doubtless they will be ashamed not to
profit by those remedies which they propose to others, and to continue in
those vices from which they endeavour to dissuade their hearers. You
shall use proportionably the same industry towards those sinners who
cannot conquer themselves so far, as, they commonly say, to put away the
occasions of their sin, or to make restitution of those goods which they
have gotten unlawfully, and detain unjustly from other men. After you
have endeared yourself to them by a familiar acquaintance, advise them to
say that to their own hearts which they would say to a friend on the like
occasion, and engage, as it were for the exercise of their parts, to
devise such arguments as condemn their actions in the person of another.

"Sometimes you will see before you, when you are seated in the tribunal
of penance, men who are enslaved to their pleasures and their avarice,
whom no motive of God's love, nor thought of death, nor fear of hell, can
oblige to put away a mistress, or to restore ill-gotten goods. The only
means of reducing such people, is to threaten them with the misfortunes
of this present life, which are the only ills they apprehend. Declare
then to them, that if they hasten not to appease Divine Justice, they
shall suddenly suffer considerable losses at sea, and be ill treated by
the governors; that they shall lose their law-suits; that they shall
languish many years in prison; that they shall be seized with incurable
diseases, and reduced to extreme poverty, without any to relieve them; in
fine, that they and their posterity, becoming infamous, shall be the
objects of the public hate and curses. Tell them, by way of reason for
those accidents, that no man who sets God at nought remains unpunished;
and that his vengeance is so much the more terrible, by how much longer
his patience has been abused. The images of these temporal punishments
will affright those carnal men who are not to be wrought on but by their
senses, and will bring forth in their insensible souls the first motions
of the fear of God,--of that saving fear which is the beginning of
wisdom.

"Before you treat with any one concerning his spiritual affairs,
endeavour to understand how his soul stands affected. Whether it be calm,
or tossed with any violent passion; whether he be ready to follow the
right way when it shall be shewn to him, or whether he wanders from it of
set purpose; whether it be the tempter, or the bias of his own
inclination, which seduces him to evil; whether he be docile, and
disposed to hear good counsel, or of that untractable humour on which no
hold is to be fastened,--it will behove you to vary your discourse
according to these several dispositions: But though more circumspection
is to be taken with hardened souls, and difficult of access, you are
never to flatter the disease, nor say any thing to him which may weaken
the virtue of the remedy, and hinder its effect.

"Wheresoever you shall be, even though you only pass through a place, and
stay but little in it, endeavour to make some acquaintance; and inquire
of those who have the name of honest and experienced men, not only what
crimes are most frequently committed in that town, and what deceits most
used in traffic, as I have already taught you in relation to Ormuz; but
farther, learn the inclinations of the people, the customs of the
country, the form of government, the received opinions, and all things
respecting the commerce of human life: for, believe me, the knowledge of
those things is very profitable to a missioner, for the speedy curing of
spiritual diseases, and to have always at hand wherewithal to give ease
to such as come before you.

"You will understand from thence, on what point you are most to insist in
preaching, and what chiefly to recommend in confessions. This knowledge
will make, that nothing shall be new to you, nothing shall surprise or
amaze you; it will furnish you with the address of conducting souls, and
even with authority over them. The men of the world are accustomed to
despise the religious as people who understand it not: But if they find
one who knows how to behave himself in conversation, and has practised
men, they will esteem him as an extraordinary person; they will give
themselves up to him; they will find no difficulty, even in doing
violence to their own inclinations, under his direction, and will freely
execute what he enjoins, though never so repugnant to their corrupt
nature. Behold the wonderful fruit of knowing well the world:--so that
you are not, at this present, to take less pains in acquiring this
knowledge, than formerly you have done in learning philosophy and
divinity. For what remains, this science is neither to be learned from
ancient manuscripts nor printed books; it is in living books, and the
conversation of knowing men, that you must study it: with it, you shall
do more good, than if you dealt amongst the people, all the arguments of
the doctors, and all the subtilties of the schools.

"You shall set apart one day of the week, to reconcile differences, and
regulate the interests of such as are at variance, and are preparing to
go to law. Hear them one after the other, and propose terms of
accommodation to them. Above all things, give them to understand, that
they shall find their account in a friendly reconciliation, sooner than
in casting themselves into eternal suits, which, without speaking of
their conscience, and their credit, ever cost much money, and more
trouble. I know well, that this will not be pleasing to the advocates and
proctors, whom the spinning out a process, and tricks of wrangling, still
enrich. But trouble not yourself with what those bawlers say; and make
even them comprehend, if it be possible, that by perpetuating suits, by
these numberless formalities, they expose themselves to the danger of
eternal damnation. Endeavour also to engage them into a retirement of
some few days, to the end their spiritual exercises may work them off to
other courses.

"Stay not till your arrival at Ormuz before you preach. Begin on
shipboard, and as soon as you come there. In your sermons, affect not to
make a show of much learning, or of a happy memory, by citing many
passages of ancient authors; some few are necessary, but let them be
chosen and fitted to the purpose. Employ the best part of your sermon, in
a lively description of the interior estate of worldly souls. Set before
their eyes, in your discourse, and let them see, as in a glass, their own
disquiets, their little cunnings, their trifling projects, and their vain
hopes. You shall also show them, the unhappy issue of all their designs.
You shall discover to them, the snares which are laid for them by the
evil spirit, and teach them the means of shunning them. But, moreover,
you shall tell them, that if they suffer themselves to be surprised by
them, they are to expect the worst that can happen to them; and by this
you shall gain their attention; for a man never fails of attentive
audience, when the interest of the hearer is the subject of the
discourse. Stuff not out your sermons with sublime speculations, knotty
questions, and scholastical controversies. Those things which are above
the level of men of the world, only make a noise, and signify nothing. It
is necessary to represent men to themselves, if you will gain them. But
well to express what passes in the bottom of their hearts, you must first
understand them well; and in order to that, you must practise their
conversation, you must watch them narrowly, and fathom all their depths.
Study then those living books; and assure yourself, you shall draw out of
them the means of turning sinners on what side you please.

"I do not forbid you, nevertheless, to consult the holy scriptures on
requisite occasions, nor the fathers of the church, nor the canons, nor
books of piety, nor treatises of morality; they may furnish you with
solid proofs for the establishment of Christian truths, with sovereign
remedies against temptations, and heroical examples of virtue. But all
this will appear too cold, and be to no purpose, if souls be not disposed
to profit by them; and they cannot profit but by the ways I have
prescribed. So that the duty of a preacher is to sound the bottom of
human hearts, to have an exact knowledge of the world, to make a faithful
picture of man, and set it in so true a light, that every one may know it
for his own.

"Since the king of Portugal has ordered, that you shall be allowed from
the treasury what is needful for your subsistence, make use of the favour
of so charitable a prince, and receive nothing but from his ministers. If
other persons will give you any thing, refuse it, though they should
offer it of their own mere motion. For as much, as it is of great
consequence to the liberty of an apostolical man, not to owe his
subsistence to those whom he ought to conduct in the way of salvation,
and whom he is bound to reprove, when they go astray from it; one may
truly say of those presents, that he who takes, is taken. And it is for
this, that when we are to make a charitable reprehension, to such of whom
we receive alms, we know not well how to begin it, or in what words to
dress it. Or if our zeal emboldens us to speak freely, our words have
less effect upon them, because they treat us with an assuming air of
loftiness, as if that which we received from them had made them our
masters, and put them in possession of despising us. What I say, relates
chiefly to a sort of persons, who are plunged in vice, who would
willingly be credited with your friendship, and will endeavour by all
good offices to make way to your good will. Their design is not to profit
by your conversation, for the amendment of their lives; all they pretend
to, is to stop your mouth, and to escape a censure, which they know they
have deserved.  Be upon your guard against such people: yet I am not of
opinion, that you should wholly reject them, or altogether despise their
courtesy. If they should invite you to their table, refuse it not; and
yet less refuse their presents of small value, such as are usually made
in the Indies by the Portuguese to each other, and which one cannot
refuse without giving an affront; as, for example, fruits and drinks. At
the same time, declare to them, that you only receive those little gifts,
in hope they will also receive your good advice; and that you go to eat
with them, only that you may dispose them, by a good confession, to
approach the holy table. For such presents as I have named, such I mean
as are not to be refused, when you have received them, send them to the
sick, to the prisoners, or to the poor. The people will be edified with
this procedure, and no occasion left of suspecting you, either of
niceness or covetousness.

"For what relates to your abode, you will see at your arrival; and having
prudently considered the state of things, you may judge where it will be
most convenient for you to dwell, either in the hospital, or the house of
mercy, or any little lodging, in the neighbourhood. If I think fit to
call you to Japan, you shall immediately give notice of it, by writing to
the rector of this college by two or three different conveyances, to the
end, he may supply your place with one of our fathers, a man capable of
assisting and comforting the city of Ormuz. In fine, I recommend you to
yourself; and that in particular, you never forget, that you are a member
of the Society of Jesus.

"In the conjunctures of affairs, experience will best instruct you what
will be most for God's service; for there is no better master than
practice, and observation, in matters of prudence. Remember me always in
your prayers; and take care, that they who are under your direction,
recommend me in theirs to the common Master whom we serve. To conclude
this long instruction, the last advice I give you, is to read over this
paper carefully once a week, that you may never forget any one of the
articles contained in it. May it please the Lord to go along with you, to
conduct you in your voyage, and at the same time to continue here with
us!"--

Eight days after Gasper Barzæus was gone for Ormus, with his companion
Raymond Pereyra, Father Xavier went himself for Japan; it was in April
1549. He embarked in a galley bound no farther than Cochin, where waited
for him a ship, which was to go towards Malacca. He took for companions
Father Cozmo de Torrez, and John Fernandez, besides the three Japonese,
Paul de Sainte Foy, and his two servants, John and Anthony.

It is true, there embarked with him in the same galley, Emanuel Moralez,
and Alphonso de Castro; but it was only that the Father might carry them
to Malacca, from whence both of them were to be transported to the
Moluccas. The ship, which attended the Father at Cochin, being just ready
to set sail they made but a short stay in that place, but it was not
unprofitable. The saint walking one day through the streets, happened to
meet a Portuguese of his acquaintance; and immediately asked him, "how he
was in health?" The Portuguese answered, "he was very well." "Yes,"
replied Xavier, "in relation to your body, but, in regard of your soul,
no man can be in a worse condition." This man, who was then designing in
his heart a wicked action, knew immediately that the Father saw into the
bottom of it; and seriously reflecting on it, followed Xavier, confessed
himself, and changed his evil life. The preaching of Castro so charmed
the people, that they desired to have retained him at Cochin, there to
have established the college of the Society; but Xavier who had designed
him for the Moluccas opposed it. And Providence, which destined the crown
of martyrdom to that missioner, suffered him not to continue in a place,
where they had nothing but veneration for him.

They left Cochin on the 25th of April, and arrived at Malacca on the last
of May. All the town came to meet Father Xavier, and every particular
person was overjoyed at his return. Alphonso Martinez, grand vicar to the
bishop, at that time lay dangerously sick, and in such an agony of soul,
as moved compassion. For, having been advertised to put himself in
condition of giving up his accounts to God of that ministry which he had
exercised for thirty years, and of all the actions of his life, he was so
struck with the horror of immediate death, and the disorders of his life,
which was not very regular for a man of his profession, that he fell into
a deep melancholy, and totally despaired of his salvation. He cast out
lamentable cries, which affrighted the hearers; they heard him name his
sins aloud, and detest them with a furious regret, not that he might ask
pardon for them, but only to declare their enormity. When they would have
spoken to him of God's infinite mercy, he broke out into a rage, and
cried out as loud as he was able, "that there was no forgiveness for the
damned, and no mercy in the bottomless pit." The sick man was told, that
Father Francis was just arrived; and was asked if he should not be glad
to see him? Martinez, who formerly had been very nearly acquainted with
him, seemed to breathe anew at the hearing of that name, and suddenly
began to raise himself, to go see, said he, the man of God. But the
attempt he made, served only to put him into a fainting fit. The Father,
entering at the same moment, found him in it. It had always been his
custom, to make his first visit to the ecclesiastical superiors; but
besides this, the sickness of the vicar hastened the visit. When the sick
man was come, by little and little, to himself, Xavier began to speak to
him of eternity, and of the conditions requisite to a Christian death.
This discourse threw Martinez back again into his former terrors; and the
servant of God, in this occasion, found that to be true, which he had
often said, that nothing is more difficult than to persuade a dying man
to hope well of his salvation, who in the course of his life had
flattered himself with the hopes of it, that he might sin with the
greater boldness.

Seeing the evil to be almost past remedy, he undertook to do violence to
heaven, that he might obtain for the sick man the thoughts of true
repentance, and the grace of a religious death. For he made a vow upon
the place, to say a great number of masses, in honour of the most Holy
Trinity, of the Blessed Virgin, of the angels, and some of the saints, to
whom he had a particular devotion. His vows were scarcely made, when
Martinez became calm; began to have reasonable thoughts, and received the
last sacraments, with a lively sorrow for his sins, and a tender reliance
on God's mercies; after which, he died gently in the arms of Xavier,
calling on the name of Jesus Christ.

His happy death gave great consolation to the holy man; but the apostolic
labours of Francis Perez and Roch Oliveira increased his joy. He had
sent them the year before to Malacca, there to found a college of the
Society, according to the desire of the people, and they had been very
well received. Perez had begun to open a public school, for the
instruction of the youth in learning and piety, according to the spirit
of their institute. Oliveira had wholly given himself to the ministry
of preaching, and the conduct of souls; but tying himself more especially
to the care of Turks and Jews, of which there was always a vast concourse
in the town. For the first came expressly from Mecca, and the last from
Malabar, to endeavour there to plant Mahometanism and Judaism, where
Christianity then flourished.

The example of the two missioners drew many Portuguese to that kind of
life, of which they both made profession. The most considerable of all,
was a young gentleman, whose name was Juan Bravo; who, by his noble birth
and valour, might justly hope to raise his fortunes in the world. But he
preferring evangelical poverty, and religious humility, before all those
earthly expectations and establishments, was just then ready to have
taken ship for Goa, there to execute those thoughts with which heaven had
inspired him, when he was informed, that Xavier would take Malacca in his
way. He therefore waited for him, and in the mean time lived with Perez
and Oliveira as if he had been already of the Society. At least he
conformed himself as much as he was able to their manners, and habited
himself like them; that is to say, instead of rich garments, he put on an
old threadbare cassock, with which he looked the world in the face
without having yet forsaken it. He performed the spiritual exercises for
a month together, and never came out of his retirement, but to employ
himself in works of charity in the hospital. There, for three months, he
attended the sick, living in poverty, and begging his bread from door to
door, even in the sight of James Sosa his kinsman, admiral of the fleet,
which was rigging out for the Moluccas.

These trials obliged the Father to receive Bravo into the Society. He
admitted him almost immediately to take the first vows; and finding in
him an excellent foundation for all the apostolical virtues, he took care
to cultivate him, even so far, as to leave him in writing these following
rules, before his departure to Japan.

"See here, my dear brother, the form of life which you are constantly to
practise every day. In the morning, as soon as you are awakened, prepare
yourself to meditate on some mystery of our Lord; beginning from his holy
nativity, and continuing to his glorious ascension: the subjects of the
meditations are marked, and put in order, in the book of Exercises.
Employ, at the least, half-an-hour in prayers; and apply yourself to it
with all those interior dispositions, which you may remember you
practised in your retirement of a month. Consider every day one mystery,
in such manner, that if, for example, on Monday, the birth of our Saviour
was the subject of your meditation, that of his circumcision shall be for
Tuesday, and so in course, till in a month's time, having run through all
the actions of Jesus Christ, you come to contemplate him ascending into
heaven in triumph. You are every month to begin these meditations again
in the same order.

"At the end of every meditation, you shall renew your vows of poverty,
chastity, and obedience, to which you have obliged yourself. You shall
make them, I say, anew, and offer them to God with the same fervency
wherewith you first made them. This renewing of your vows will weaken
in you the motions of concupiscence, and render all the powers of hell
less capable of hurting you; for which reason, I am of opinion that you
ought never to omit them.

"After dinner, you shall resume your morning's prayer, and reflect on the
same mystery half an hour; you shall also renew your vows, at the end of
your meditation. You are to employ yourself in this manner interiorly
through all the variety of your outward business; giving an hour in every
day to the consideration of the most holy life of our Lord Jesus, in
whatsoever affair, or in whatsoever incumbrance, you are engaged. You may
practise this with most convenience, by allowing half-an-hour in the
morning, and another half in the afternoon, according to my direction.

"Before you lie down at night, examine well your conscience, in calling
over your thoughts, words, and actions, of all the day; and even
observing, if you have not failed of doing something, which it was your
duty to have done: let this discussion be as exact, as if you were just
ready to confess yourself. After you have conceived a most lively sorrow
for your faults, by the motive of God's love, you shall humbly ask pardon
of Jesus Christ, and vow amendment to him. In fine, you shall so dispose
yourself to rest, that your sleep may come upon you, in thoughts of
piety, and in resolutions of passing the next day with greater holiness.

"On the morrow, at your waking, think on the sins which you observed in
the examen of the night before; and while you are putting on your
clothes, ask the assistance of God's grace, that you may not that day
relapse into your yesterday's offences. Then perform your morning's
meditation, and proceed through your whole day's work, as I have ordered
you. But be so punctual, and so constant in all these spiritual
practices, that nothing but sickness cause you to forbear them. For if,
when you are in health, you should defer, or leave them off, under some
pretence of business, be sure you make a scruple of it, and let not the
day pass over you, till, in the presence of your brethren, you confess
your fault, and of your own free motion demand penance for having omitted
or neglected that which was so strictly commanded by your superior.

"For what remains, whatsoever you do, or in whatsoever condition of
spirit you may be, labour with all your power still to overcome yourself.
Subdue your passions, embrace what is most abhorring to your sense,
repress all natural desire of glory most especially; and spare not
yourself in that particular, till you have torn out of your heart the
very roots of pride; not only suffering yourself to be debased beneath
all men, but being glad to be despised. For hold this for certain, that,
without this humility and mortification, you can neither advance in
virtue, nor serve your neighbour as you ought, nor be acceptable to God,
nor, to conclude all, persevere in the Society of Jesus.

"Obey in all things the Father with whom you live; and however
displeasing or difficult the things may be which he commands you, perform
them with much cheerfulness, never opposing his orders, nor making any
exceptions on your part, on any account whatsoever. In fine, hearken to
him, and suffer yourself to be directed in all things by him, as if
Father Ignatius were personally present, speaking to you, and directing
you.

"With whatsoever temptations you shall find yourself assaulted, discover
them all sincerely to him who governs you; and remain persuaded, that
this is the only means of subduing them. Besides this advantage, there
accrue other spiritual profits, in making known the secret motions of
your heart; for the violence which you do to yourself, to surmount, that
natural shamefacedness which hinders you from acknowledging your
imperfections and frailties, draws down the grace of God upon you; and on
the other side, this overture, and frankness of your heart, ruins the
designs of the evil spirit, who can never do mischief but when he is in
disguise; but when once discovered, is so far disarmed, and despicably
weak, that they, for whom he lies in ambush, laugh at him."--

It was in this manner, that the holy apostle, Francis Xavier, instructed
the young men of the Society; and nothing, perhaps, could better explain
to us the great resemblance that was betwixt the souls of Xavier and
Ignatius.

At this time, there came news from Japan; and some letters reported, that
one of the kings of that island had desired some preachers to be sent to
him, by an express embassy to the viceroy of the Indies. That this king
had learnt somewhat of the Christian law, and that a strange accident had
made him desirous of knowing more. This accident was related in those
letters, after the following manner.

"Some Portuguese merchants, being landing at the port, belonging to the
capital city of one of those kingdoms of Japan, were lodged by the king's
order in a forsaken house, which was thought to be haunted by evil
spirits: the common opinion was not ill grounded, and the Portuguese soon
perceived, that their lodging was disturbed. They heard a horrible
rumbling all the night; they felt themselves pulled out of their beds,
and beaten in their sleep, without seeing any one. One night being
awakened, at the cry of one of their servants, and running with their
arms towards the place from whence the noise was heard, they found the
servant on the ground, trembling for fear. They asked him the occasion of
his outcry, and why he shook in that manner? He answered, 'That he had
seen a frightful apparition, such a one as painters use to draw for the
picture of the devil.' As this servant was not thought either
faint-hearted, or a liar, the Portuguese no longer doubted, what was the
meaning of all that rattling and clutter, which they heard every night;
to put an end to it, they set crosses in all the rooms, after which they
heard no more of it."

The Japonese were much surprised to hear the house was now at quiet: the
king himself, to whom the Portuguese had said, "That the Christian cross
had driven away the evil spirits," admired that wonderful effect, and
commanded crosses to be set up in all places, even in his own palaces,
and in the highways. In consequence of this, he desired to be informed
from whence the cross derived that virtue, and for what cause the devils
so much feared it. Thus, by little and little, he entered into the
mysteries of faith. But as the Japonese are extremely curious, not
content to be instructed by soldiers and merchants, he thought of sending
for preachers, and in that prospect sent an ambassador to the Indies.

This news gave infinite satisfaction to Father Xavier; and so much the
more hastened his voyage, by how much he now perceived the Japonians were
disposed to receive the gospel. There were in the port of Malacca many
Portuguese vessels, in readiness to set sail for Japan; but all of them
were to make many other voyages by the way, which was not the saint's
business. His only means was to have recourse to a junk of China, (so
they call those little vessels,) which was bound directly for Japan. The
master of the vessel, called Neceda, was a famous pirate; a friend to the
Portuguese, notwithstanding the war which was newly declared against
them; so well known by his robberies at sea, that his ship was commonly
called, The Robber's Vessel. Don Pedro de Sylva, governor of Malacca, got
a promise from the Chinese captain, that he would carry the Father,
safely, and without injury, and took hostages to engage him inviolably
to keep his faith; but what can be built on the word of a pirate, and a
wicked man?

Xavier, and his companions, embarked on the twenty-fourth of June, in the
dusk of the evening; and set sail the next morning, at break of day, with
a favourable wind. When they were out at sea, the captain and ship's
crew, who were all idolaters, set up a pagod on the poop; sacrificed to
it in spite of Xavier, and all his remonstrances to the contrary; and
consulted him by magical ceremonies, concerning the success of their
voyage. The answers were sometimes good, and sometimes ill: in the
meantime they cast anchor at an isle, and there furnished themselves with
timber, against the furious gusts of those uncertain seas. At the same
time they renewed their interrogatories to their idol; and cast lots, to
know whether they should have good winds. The lots promised them a good
passage, whereupon the Pagans pursued their course merrily. But they were
no sooner got out to sea again, when they drew lots the third time, to
know, whether the junk should return safely from Japan to Malacca. The
answer was, that they should arrive happily at Japan, but were never more
to see Malacca. The pirate, who was extremely superstitious, resolved at
the same instant to change his course; and in effect tacked about, and
passed his time in going to every isle which was in view. Father Xavier
was sensibly displeased, that the devil should be master of their
destiny, and that all things should be ordered, according to the answers
of the enemy of God and man.

In cruising thus leisurely, they made the coast of Cochin China; and the
tempests, which rose at the same time, threatened them more than once
with shipwreck. The idolaters had recourse to their ordinary
superstitions. The lot declared, that the wind should fall, and that
there was no danger. But an impetuous gust so raised the waves, that the
mariners were forced to lower their sails, and cast anchor. The shog of
the vessel threw a young Chinese (whom Xavier had christened, and carried
along with him) into the sink, which was then open. They drew him out
half dead, much bruised, and hurt in the head very dangerously. While
they were dressing him, the captain's daughter fell into the sea, and was
swallowed by the waves, notwithstanding all they could do to save her.

This dismal accident drove Neceda to despair; "and it was a lamentable
sight," says Xavier himself, in one of his letters, "to behold the
disorder in the vessel. The loss of the daughter, and the fear of
shipwreck, filled all with tears, and howlings, and confusion."

Nevertheless, the idolaters, instead of acknowledging that their idol had
deceived them with a lie, took pains to appease him, as if the death of
the Chinese woman had been an effect of their god's displeasure. They
sacrificed birds to him, and burnt incense in honour of him; after which
they cast lots again to know the cause of this disaster which had
befallen them. They were answered, "That if the young Christian, who had
fell into the sink, had died, the captain's daughter had been preserved."
Then Neceda, transported with fury, thought to throw Xavier and his
companions overboard. But the storm ceasing in an instant, his mind grew
calmer by degrees, he weighed anchor, and set sail again, and took the
way of Canton, with intention there to pass the winter. But the designs
of men, and power of devils, can do nothing against the decrees of
Providence. A contrary wind broke all the projects of the captain,
constraining him, in his own despite, to enter with full sails into the
ocean of Japan. And the same wind carried the junk of the pirate toward
Cangoxima, the birth-place of Anger, sirnamed Paul de Sainte Foy. They
arrived there on the fifteenth of August, in the year 1549.




THE LIFE OF ST FRANCIS XAVIER.


BOOK V.


_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.


BOOK VI.


_He sends out missioners to divers places. He endeavours an embassy to
China. He appoints Barzæus rector of the college of Goa. The form by
which Barzæus was made rector of the college, &c. He himself
acknowledges Barzæus for superior. In what manner Barzæus receives the
offices of rector and vice-provincial. The new instructions which he
gives to Barzæus. He makes choice of his companions for China and Japan.
He writes to the king of Portugal concerning his voyage to China. He
assembles the fathers of Goa by night, and upon what account. He departs
from Goa, and what happens him in the way. Before his arrival at Malacca,
he knows the plague is in the town. He employs himself in succouring the
sick. He raises a young man to life. The embassy of China is crossed by
the governor of Malacca. Xavier endeavours all he can to gain the favour
of the governor for the embassy. Endeavours are used in vain to get the
governor's consent. The governor flies out into fury against the Father.
The Father resolves to excommunicate the governor; and what he does in
order to it. The grand vicar excommunicates the governor in the name of
Xavier. The saint imputes the overthrow of the embassy to his own sins.
In writing to the king of Portugal, he makes no complaint of the governor
of Malacca. He takes up the design of going to the isle of Sancian, and
from thence into China. He departs from Malacca without seeing the
governor; and what he does in going out of the town. He embarks, and what
happens afterwards. He changes the salt-water into fresh. He restores to
a Mahometan his son, who was fallen into the sea. He appears of an
extraordinary height, and muck above his own stature. He reassures the
captain of the Santa Cruz, and the mariners. He arrives at the isle of
Sandan. What passes betwixt Xavier and Veglio. He foretels to Veglio,
that he shall be advertised of the day of his death. The prediction of
the saint is accomplished in all its circumstances. Other wonderful
illuminations. He raises up a dead man, and drives the tygers out of the
island. Endeavours are used in vain, to dissuade him from the voyage of
China. He takes his measures for the voyage of China. The Portuguese of
Sancian traverse the design of Xavier. He defers his voyage, in
consideration of the Portuguese merchants. He writes divers letters to
Malacca, and to Goa. He gives orders to Father Francis Perez, and to
Father Caspar Barzaeus. He foretels the unhappy death of a merchant. He
is reduced to an extreme want of all necessaries. The means fail him for
his passage into China. He is still in hope, and the expedient which he
finds. He falls sick again, and foreknows the day of his death. The
nature of his sickness, and how he was inwardly disposed. He entertains
himself with God in the extremity of his sickness. He denounces to a
young Indian, the unhappy death which was attending him. The Death of the
Saint. His age and person. Of the duties which were paid him immediately
after his decease. They inter him without any ceremony. The miraculous
crucifix in the chapel of the castle of Xavier. He is disinterred, and
his body is found without the least corruption. The body of the saint is
put on ship-board, to be transported into India. How the body is received
at Malacca. The punishment of the governor of Malacca. The town of
Malacca is freed from the pestilence at the arrival of the holy body. In
what manner the body of the saint is treated in Malacca. They consider of
transporting the holy corpse to Goa. The body is put into a crazed old
ship, and what happens to it in the passage. How the body is received at
Cochin, and the miracle which is wrought at Baticula. They come from Goa
to meet the corpse. How the corpse of the saint is received at Goa. The
miracles which are wrought, during the procession. The body is placed in
the church of Saint Paul. New miracles are wrought in presence of the
body. The informations of the saint's life are gathered in the Indies.
The people invoke him, and venerate his images. They build churches in
honour of him, in divers parts of the East. The praises which are given
him by infidels, and the honour they perform to him. How much he is
honoured at Japan. His gift of prayer. His love of God. His charity
towards his neighbour. His zeal of souls. The various industry of his
zeal. The condescendance of his zeal, and how dear the conversion of
people costs him. The extent of his zeal. His intrepidity in dangers, and
his confidence in God. His humility. His maxims on humility. His
submission to God's good pleasure. His religious obedience. His maxims on
obedience, and his love for the Society. His poverty, and his
mortification. His purity of soul and body. His devotion to the blessed
Virgin. His canonization is solicited, and what is done in order to it,
by the king of Bungo. He is had in veneration through all Asia. Miracles
are wrought in all places through his intercession. Three remarkable
cures. The perpetual miracle of the saint's body. He is beatified, and in
sequel canonized. The contents of the bull of his canonization. The
veneration of the saint is much increased since his canonization. New
miracles are wrought, and chiefly in Italy. What may be concluded from
these testimonies, and from all the Book_.


The affairs of the Society being accommodated in this manner, Xavier
thought on nothing more than how to supply the missions of the Indies
with good labourers; or rather to increase the number of the missioners,
who were not sufficient for the common needs. He therefore sent Melchior
Nugnez to Bazain, Gonsalvo Rodriguez to Cochin, John Lopez to Meliapor,
and Luys Mendez to the Fishery, where he confirmed Henry Henriquez for
superior, whom the missioners of that coast had already chosen instead of
Antonio Criminal.

After this, he bent his whole endeavours to procure an embassy to China.
The viceroy, Don Alphonso de Norogna, with great willingness, granted
to James Pereyra that employment which Xavier had desired for him. He
promised even to favour it, in all things depending on him; and gave
wherewithal to furnish out presents for the emperor of China.
Notwithstanding the most magnificent were made at the charges of the
ambassador, he had prepared cloth of gold, ornaments for an altar of
brocard pictures of devotion, in rich frames, made by the best hands of
Europe, with copes and other magnificent church-stuff, all proper to
represent to the Chinese the majesty of the Christian religion. The
bishop, Don Juan d'Albuquerque, was not less favourable to the designs of
the Father than the viceroy; and being willing to write to the emperor of
China, thereby to give an honourable testimony to the holy law of God, he
ordered his letter to be written in characters of gold, and bordered
about with curious painting. Nothing more was wanting than only to make
choice of such missioners as were to accompany Xavier to China, and to
provide others for Japan; for, besides that the saint himself had his
dear Japonians always in his memory, the ambassador of the king of Bungo,
who was come with him to Goa, requested some evangelical preachers in his
master's name. The man of God had enough to do, to content all those, who
were desirous of that employment. There were at that time thirty of the
Society in the college of Goa. Some of them had been in the Indies from
the first years of Xavier's arrival in those ports; others were either
new comers, or had been lately admitted; all of them were of approved
virtue, and well worthy of that vocation, which they so earnestly
desired; but there was none amongst them who sought it with more
eagerness, nor who more signally deserved it, than Caspar Barzaeus.

Xavier, before his voyage to Japan, had recalled him from Ormuz, with
design of sending him to that country, or else of taking him with himself
to China. Yet he altered both those intentions; for, after many serious
debates within himself, he thought it most convenient to leave Barzaeus
at Goa, where, since his return from Ormuz, he had laboured in the
ministry with great success; but his principal reason was, the necessity
of the college of St Paul, which had not yet shaken off all the ill
symptoms of the government of Gomez, and which stood in need of a
superior, whose conduct should be regular. On these considerations, he
made him rector of the college of Goa, and also vice-provincial of the
Indies, by the authority which he had received from the general of the
order. For the saint, at his return from Japan, found two patients
waiting for him, which had been expedited from Rome in the year 1549, one
bearing date the 10th of October, the other the 2nd of December, as the
minutes which are kept in the archives of the Society declare. By the
first, Ignatius constitutes Father Xavier provincial of the Indies, and
of all the kingdoms of the East, of which he made a particular province,
distinct from that of Portugal; by the second, he endows him with all the
privileges which the popes have granted to the head of the order, and to
those members of it to whom the general shall please to impart them. For
what remains, see here the form of Barzaeus's establishment, which is
preserved in the archives of Goa, and written by the hand of Father
Xavier.

"Master Gasper, I command you, in virtue of holy obedience, as superior
of the company of Jesus in these countries of the Indies, to take the
government of this college of Santa Fe, in quality of rector; persuaded,
as I am, of your virtue, your humility, your prudence, and of all those
qualities which make you proper for the governing of others.

"I will, that all the fathers and Portuguese brothers of the Society of
Jesus, who are spread over this new world from the Cape of Good Hope, as
far as Malacca, the Moluccas, and Japan, be subject to you. I will, in
like manner, that all those who shall come from Portugal, or from any
other country of Europe, into the houses of the Society under my
obedience, should acknowledge you for their superior; if it happen not,
that our Father Ignatius name some other rector of this college of Goa,
as I have already requested him by my letters; informing him at large of
the necessity of sending hither some experienced person, in whom he much
confides, to govern this college, and all the missions of our Society
depending on it. If then any of the Society sent by Father Ignatius, or
by any other general of the Society of Jesus, with patents signed in due
form, shall arrive at Goa, to take the government of this house, and of
those who are subjected to it, I command you, in the same virtue of holy
obedience, to resign the government into his hands forthwith, and to be
obedient to him in all things."

Xavier having thus declared Barzæus superior in a full assembly of the
college, kneeled down, and acknowledged him for such, thereby giving a
public example of submission. After which, he commanded all of them, in
virtue of holy obedience, to be subject to him, and ordered him to expel
from the society, all such as should enterprize ought against his
authority, or refuse obedience to his orders. He ordered him, I say,
positively to expel them, without consideration of their capacity, their
eloquence, or any other gifts of nature; adding, that whatever excellent
qualities they had, they wanted those which were essential, namely,
humility and obedience.

Barzaeus replied not one word when it was intimated to him, that he
should not go to China, how desirous soever he were of that voyage; and
it may be said, that, on this occasion, he made a noble sacrifice of all
his fervent zeal to his obedience. But when he was nominated both rector
and vice-provincial, confounded at the mention of those dignities, he
said aloud, "That he was not endued with the spirit of government." He
was ready to die of shame, when he saw the saint upon his knees before
him; and, with great precipitation, fell also on his knees, and humbly
begged of him, with tears in his eyes, that he would consider his
infirmities. The saint, who had a perfect insight into his integrity,
would not hearken to him, and judged him to be so much the more worthy of
those two employments, as he judged himself to be incapable. As Barzaeus
was the desire of all in all places, and yet his presence was necessary
at Goa, not only for the due regulation of the college, but also for the
good of missions, Xavier forbade him, in virtue of holy obedience, to
depart out of the isle of Goa during the space of three years ensuing;
and for this reason, that Barzaeus having this tie of prohibition upon
him, might be privileged to refuse any towns which might desire him
amongst them; and that if his refusal should displease them, yet at least
the unkindness might not rest on him.

After all these punctual orders, Xavier gave in writing, to the new
rector, such instructions as he was to use in the government of his
inferiors, and in reference to the conduct of himself; according to what
all of them had proposed to themselves, to have no design, save only _ad
majorem Dei gloriam;_ to God's greater honour. Those instructions are
very ample, and I shall give you only the most material.

"Have before your eyes continually your own nothingness; and endeavour,
above all things, to have your mind so possessed with it, that the
contempt of yourself may never leave you. Always treat the fathers of the
Society with great mildness and respect; as well those who inhabit with
you, as those who live in other places at a distance. Let not the least
roughness, or haughty carriage, appear in you, if it be not when your
moderation and humility are turned into contempt; for on such occasions,
having nothing in your intentions but the good of your interiors, and not
making the contempt of your authority the object of your vengeance, you
are to make the guilty somewhat sensible of your power. But you shall
only punish them so far as need requires, and for their amendment, and
the edification of our brethren, who were witnesses of their fault. All
the offences which shall be committed, either by the fathers or the
brothers, against the rule of obedience, ought to be punished by some
correction; and in so doing, the character of priesthood must be no
privilege to the offender. If any of your inferiors act presumptuously
against you, and, full of self-opinion, resist you with stubbornness,
raise yourself in opposition to their pride, and speak magisterially to
them. Let your behaviour towards them have more of severity than of
mildness. Impose some public penance on them; and beware, of all things,
that they may not observe in you the least remissness, which they will be
sure to interpret fear; for nothing more encourages the untractable and
haughty to rebellion, than the softness and fearful spirit of a governor.
And it is not credible, how assuming, proud, and peremptory, they will
grow, when once they find the reins are slackened, and that their
pusillanimous superior is afraid of punishing their want of due respect.
Impunity hardens that sort of people in their insolence; or rather, it
makes them more and more audacious; which disturbs the peace of religious
houses. Execute then my orders, without fearing the opinion or speech of
people; and let no consideration, no regard of persons, hinder you from
the performance of your duty. Amongst your inferiors, you will find some
who are neither obstinate nor disobedient, but who are weak; who are
forgetful of what is enjoined them, who indeed despise not the orders of
their superiors, but sometimes neglect them, either out of
faintheartedness, or want of sense. Reprehend such men with more
gentleness and moderation, and temper your reproof with the mildness
of your countenance; and if you find it necessary to punish them, impose
but an easy penance on them. Never admit into the Society such as are not
endued with judgment, and good natural parts; nor those who are of a weak
constitution, and proper for no employment, or of whom you may reasonably
suspect, that they would enter into religion for secular respects, rather
than out of a sincere devotion of serving God. When they shall have ended
their exercises, you are to employ them in the service of the sick in the
public hospitals, and in the meanest offices of the house. You shall
cause them to give you an account of the endeavours they have made, to
acquit themselves well of their ordinary meditations, according to the
form prescribed. If you are assured, that they are lukewarm and faint at
their devotions, you will do well to dismiss them, and turn them out of
the Society betimes; or if there be any hope of their amendment, you
shall withdraw them for some days from those interior exercises;
depriving them, by way of penance, of an honour which their negligence
has made them unworthy to enjoy; and such indeed is that of communicating
with God in prayer, to the end, that, being ashamed to stand excluded
from that celestial commerce, they may desire more ardently to be
re-admitted to it. I recommend extremely to you, that you pay an
extraordinary respect to my lord the bishop; and that you be obedient to
him. Beware of doing any thing which may displease him; endeavour, on the
contrary, to serve him in all things according to your power; and
acknowledge, by all manner of good offices, those infinite obligations
which we have to so charitable a father and benefactor. Command those
fathers who are out of Goa, to write to him from time to time, but not
too prolixly; and to give him an account of the fruit of their labours.
That they mention in their letters, as far as truth will give them leave,
the commendation of his vicars; and omit not the other good actions of
the religious; and if they can say no good of them, let them be silent of
them; for we are not to imagine that our duty obliges us to complain to
the bishop, of the ill conduct of his vicars, or of other
gospel-labourers; there will never be wanting those who will ease us
of that trouble. Beware, not to trouble yourself with the management of
worldly business; nor even to encumber your inferiors with it, on any
occasion whatsoever. When secular men shall desire to engage you in the
employments of civil life, return this answer, 'That the time which
remains free to you from preaching, and the administration of the
sacraments, is scarce sufficient for your studies and devotions, which
are yet necessary to you before you go into the pulpit, or appear in the
tribune of penance; that you cannot prefer the care of worldly things,
before the cure of souls, without perverting the order and rule of
charity.' By this means you shall disengage yourself from all those sorts
of encumbrances; and without this circumspection, you will do great
prejudice to the Society; for you ought to understand, that the world
often enters by this door into religious houses, to the extreme damage
both of the religious, and of religion.

"In the visits which are made to you, endeavour to find out the bottom
and end of their design, who come to see you. For some there are, the
least part of whose business is to be instructed in spirituals; it is
only temporal interest which brings them to you: there will even be some,
who will come to confession, on no other motive, than to acquaint you
with the necessities of their family. The best counsel I can give you, is
to stand upon your guard with such; and, to be rid of them, let them know
from the very first, that you can neither furnish them with money, nor
procure them any favour from other men. Be warned to have as little
discourse with this sort of people as possibly you can; for most commonly
they are great talkers, and if you trouble yourself with giving them the
hearing, you are almost certain to lose your time. For what remains,
disquiet not yourself with what they think or say of you; let them murmur
on, and do you take up a resolution of standing out so firmly, that they
may not find the least concernment in you; for the shew of any natural
sensibility would discover that you are not enough disengaged from the
world, as if you were wavering what part to take betwixt the world and
Christ. Remember, that you cannot covet popular approbation without
betraying your ministry, or becoming a deserter of your sacred colours,
in going back from that evangelical perfection, which you are obliged to
follow, with an unrelenting ardour."

After this, Xavier gave Barzaeus sundry particular orders, relating to
the persons and houses of the Society.

And now he chose for his companions, Balthazar Gago, Edward Silva, and
Peter Alcaceva, with Francis Gonçalez, and Alvarez Ferreyra de Monte
Major; without reckoning into the number a young secular Chinese, named
Antonio, who had been brought up in the seminary of Sainte Foy. Some
of these were intended for China, and others for Japan. Father Ignatius
had written to Father Xavier, that it was of great importance to send
from the Indies into Europe one of the Society, well versed in the
eastern affairs, who might render an exact account of all things to the
king of Portugal, and the Pope; as a means of procuring temporal supplies
from the one, and spiritual favours from the other; both which were
necessary for the further increase of Christianity in Asia. Father
Francis did not receive those letters till after his  voyage of Japan. He
had thought of these very things formerly, but now seeing that the
judgment of Ignatius concurred with his, he deputed into Italy and
Portugal, Andrew Fernandez, a man of parts and probity, who was not yet
in priest's orders. He not only gave him ample informations concerning
the present condition of the Indies, but also wrote large letters on the
same subject, to the king of Portugal, to Father Ignatius, and to Simon
Rodriguez. Being now ready to go for the voyage of China, he gave notice
of his intentions to king John, in this ensuing letter.

"I shall depart from Goa within the compass of five days, intending first
for Malacca; from whence I shall take the way of China, in the company of
James Pereyra, who is named ambassador. We carry with us the rich
presents, which are bought partly at the cost of your majesty, and partly
at the proper charges of Pereyra: but we carry also a far more precious
present, and such an one as no king, at least to my knowledge, has made
the like to another prince, namely, the gospel of Jesus Christ; and if
the emperor of China once knew its value, I am confident he would prefer
that treasure before all his own, how immense soever they may be. I hope,
that at length Almighty God will look with eyes of pity on that vast
empire, and that he will make known to those great multitudes, who are
all made after his own image, their Creator, and the Saviour of mankind,
Christ Jesus.

"We are three in company, who go to China with Pereyra; and our design
is, to free from prison those Portuguese who are there languishing in
chains; to manage the friendship of the Chinese in favour of the crown of
Portugal; and, above all things, to make war with the devils, and their
adherents: on which occasion, we shall declare to the emperor, and, in
sequel, to all his subjects, from the King of Heaven, the great injury
which they have done him, to give the devils that adoration which is only
payable to the true God, creator of mankind, and to Jesus Christ, their
judge and master. The undertaking may seem bold, to come amongst
barbarians, and dare to appear before a mighty monarch, to declare the
truth to him, and reprehend his vices: but that which gives us courage
is, that God himself has inspired us with these thoughts; that he has
filled us with the assurance of his mercy; and that we doubt not of his
power, which infinitely surpasses that of the emperor of China. Thus our
whole success being in the hands of God, what cause of distrust or fear
is it possible for us to have? for certain it is, that our only
apprehension ought to be of offending him, and of incurring those
punishments which are ordained for wicked men. But my hopes are
incomparably greater when I consider, that God has made choice of such
weak instruments, and such sinners, as we are, for so high an employment,
as to carry the light of the gospel almost, I may say, into another
world, to a nation blinded with idolatry, and given up to vice."

While they were fitting out the ship, which was to carry the missioners
of China and Japan, Xavier assembled the fathers of the college by night,
not being able to do it by day, because they were in continual employment
till the evening. He discoursed with them concerning the virtues
requisite to the apostolic vocation, and spoke with so much ardency and
unction, that the congregation was full of sighs and tears, according to
the relation of some who were present, and have left it to us in writing.
But the instructions which he gave, in taking his last farewell of them,
are very remarkable. And I cannot, in my opinion, report them better,
than in the very words of the author, who took them from the mouth of the
apostle: "The Father, Master Francis," says he, "embracing his brethren
before his departure for China, and weeping over them, recommended
constancy in their vocation to them; together with unfeigned humility,
which was to have for its foundation, a true knowledge of themselves, and
particularly a most prompt obedience. He extended his exhortation on this
last point, and enjoined them obedience, as a virtue most pleasing to
Almighty God, much commended by the Holy Spirit, and absolutely necessary
to the sons of the Society."

The apostle went from Goa on holy Thursday, which fell that year, 1552,
on the 14th of April. The sea was calm enough, till they came to the
height of the islands of Nicubar, which are somewhat above Sumatra,
towards the north. Thereabouts the waves began to swell; and presently
after, there arose so furious a tempest, that there scarcely remained any
hopes of safety. That which doubled their apprehension, was, that two
foists, which bore them company, unable to sustain the fury of the waves,
sunk both by one another. The ship, which carried Xavier and his
companions, was a royal vessel, very large and deep laden, so that her
unwieldy bulk and heavy freight hindered her sailing and her steering. It
was thought necessary to ease her, and the merchandizes were ready to be
cast overboard, when Father Francis desired the captain not to be too
hasty. But the sailors saying, that the tempest increasing, as usually it
does towards evening, the vessel could not so conveniently be disburdened
in the dark, he bid them not disturb themselves about it, for the storm
should cease, and they should make land before sun-set. The captain, who
knew how certain the predictions of Xavier were, made not the least
scruple of believing him, and the event verified the prophecy. The sea
grew calm, and land appeared before the setting of the sun.

But while every one was rejoicing at the nearness of the port, the holy
man had sadness in his countenance, and often sighed. Some of them
enquired the cause, and he bade them pray to God for the city of Malacca,
which was visited with an epidemical disease. Xavier said true; for the
sickness was so general, and so contagious, that it seemed the beginning
of a pestilence. Malignant fevers raged about the town, which carried off
the strongest constitutions in a little space, and the infection was
caught almost at sight. In this condition the ship found Malacca; and
never was the sight of the holy man more pleasing to the inhabitants.
Every one promised himself ease of body, and consolation of mind from
him; and they were not deceived in their expectation.

So soon as he was set on shore, he went in search of the sick, and found
employment enough amongst them for the exercise of his charity. Not a man
of them, but desired to confess to Father Francis, and to expire in his
arms; according to the popular opinion, that whoever died in that manner,
could not fail of being saved. He ran from street to street with his
companions, to gather up the poor, who lay languishing on the ground for
want of succour. He carried them to the hospitals, and to the college of
the Society, which on this occasion he changed into an hospital. And when
both the college and the hospitals were full, he ordered cabins to be
built along the shore, out of the remainders of rotten vessels, for
lodgings, and necessary uses of those distressed creatures. After which
he procured them food and medicines, which he begged from the devouter
sort, and himself attended them both day and night. That which appeared
most wonderful, was, that though the sick could not be served, nor the
dying assisted, nor the dead buried, without taking the infection, and it
was death to take it, yet Xavier and his companions enjoyed their perfect
health in the midst of such dangerous employments. This indeed was
wonderful, but there was also an undoubted miracle, which it pleased
Almighty God to work by the ministry of his servant, on a young man, whom
at that time he restored to life.

This young man, named Francis Ciavus, the only son of a devout woman, who
had long been under the conduct of Xavier, having put into his mouth,
without thinking of it, a poisoned arrow, such as are used in those
eastern parts, died suddenly, so subtile and so mortal was the venom.
They were already burying him, when Xavier came by chance that way. He
was so moved with the cries and lamentations of the mother, that, taking
the dead by the hand, he revived him with these words: "Francis, in the
name of Jesus Christ, arise." The youth thus raised, believed from that
moment, that he was no more his own, and that he was obliged to
consecrate that life to God, which was so miraculously restored: In
effect he did it, and out of acknowledgment to Xavier, took the habit of
the Society. When the mortality was almost ceased, the saint pursued his
design of the embassy to China, and treated with Don Alvarez d'Atayda,
the governor of Malacca, on whom the viceroy had reposed the trust of so
important an affair Don Alvarez had much approved this enterprize, when
Xavier had first opened it, at his return from Japan, and had even
promised to favour it with all his power. But envy and interest are two
passions, which stifle the most reasonable thoughts, and make men forget
their most solemn protestations.

The governor had a grudging to Pereyra, who, the year before, had refused
to lend him ten thousand crowns; and could not endure, that a merchant
should be sent ambassador to the greatest monarch in the world. He said,
"That certainly that Pereyra, whom the viceroy had empowered by his
letters, was some lord of the court of Portugal, and not James Pereyra,
who had been domestic servant to Don Gonsalvo de Cotigno," But that which
most disturbed him, was, that, besides the honour of such an embassy, the
merchant should make so vast a profit of his wares, which he would sell
off at an excessive rate in China. The governor said, "That in his own
person were to be considered the services of the count his father; and
that those hundred thousand crowns, which would be gained at least by
Pereyra, were a more suitable reward for the son of Atayda, than for the
valet de chambre of Cotigno." With such grating thoughts as these, he
sought occasions to break off the voyage; yet he Would not declare
himself at first; and the better to cover his design, or not to seem
unthankful to Father Xavier, he fed him with fair promises. For the holy
man had procured him the command of captain-major of the sea, and himself
had brought him the provisions for that place: because when first the
Father had opened his purpose of going into China, Atayda seemed to have
espoused the project with great affection, and engaged himself to make it
succeed, in case the ports and navigations of the Portuguese were once
depending on him. To oblige him yet farther, the saint had procured from
the viceroy, and brought along with him, certain extraordinary
privileges, which had not been comprised in the provisions of the
command. And, lastly, that he might wholly gain him at his arrival,
finding the governor very sick, he attended him with great diligence, and
made himself at once both his nurse and his chaplain, watching by him all
the night, and saying mass for him in the morning. But all these offices
of friendship wrought nothing on a heart, where jealousy and avarice were
predominant.

What care soever Don Alvarez took to conceal his ill intentions, Xavier
quickly discovered them; and at the same time wrote to Pereyra, who was
yet at Sunda, advising him to come without any equipage, and to affect
nothing of magnificence, that he might not farther exasperate an
interested and jealous soul. But all the modesty of the ambassador
could not hinder the governor from breaking out. At the first noise of
his arrival, he sent officers of justice, and soldiers, to the port, with
orders to make seizure on the ship called Santa Cruz, to take away the
rudder, and give it into his hands. This was the first act of
jurisdiction, which was exercised by Don Alvarez, as captain of the sea;
employing against Xavier himself, that authority which had been procured
him by Xavier, and pushing his ingratitude as far as it could go. In the
mean time, to cover his passion with the pretext of public good,
according to the common practice of men in power, he protested loudly,
that the interests of the crown had constrained him to act in this
manner; that he had received information from his spies, that the Javans
were making preparations of war, to come upon Malacca once again; that he
could not have too many ships in readiness, against such formidable
enemies; and that the Santa Cruz was of absolute necessity to the king's
service. This fable, which was the product of his own brains, was soon
exploded by the arrival of some other Portuguese vessels, who, coming
from the isles of Java, made oath, that these barbarians, being engaged
amongst themselves in civil wars, had no thoughts of any foreign
conquest. Don Alvarez not being able any longer to support the credit of
his tale, pulled off the mask, and stood upon no farther ceremonies.
Xavier perceiving that the love of lucre was his governing passion, made
offers to him, by Pereyra, of thirty thousand crowns in pure gift; but
the desire of engrossing all the gain, was the reason which prevailed
with Atayda to refuse it.

The treasurer, with the rest of the crown-officers, being come to
remonstrate to him, that the king's orders were positive, not to stop the
navigation of those merchants, who had paid the duties of the port, he
threatened them with his cane, which he held up against them, and drove
them out of his chamber with great fury, saying, "That he was too old to
be counselled; that, as long as he continued governor of Malacca, and
captain of the seas, James Pereyra should not go to China, either
as ambassador, or merchant; and if Father Xavier was intoxicated with the
zeal of converting heathens, he might go to Brazil, or to the kingdom of
Monomotapa."

Francis Pereyra, who was auditor-royal, and who had great credit in the
town, not being able, either by his intreaties, or his arguments, to
oblige Don Alvarez to restore the rudder of the Santa Cruz, would have
forced it from him; but this was opposed by Xavier, who foresaw, that the
soldiers, who kept the rudder, would defend it with the hazard of their
lives, and that this affair would have ill consequences.

The way which was taken by the holy man, was to send to the governor the
grand vicar John Suarez, attended by the most considerable persons of the
town, to shew him the letters of King John III., which expressly made out
his intentions, that Father Xavier should extend the faith, as far as he
was able, through all the kingdoms of the East, and that the governors
should favour him on all occasions. Suarez read also to the governor, the
letter of the vice-king Don Alphonso de Norogna, in which he declared
criminal of state, whosoever should hinder or oppose this particular
voyage of the saint. That which ought to have reduced Don Alvarez to
reason, or at least to have terrified him, served only to make him more
unreasonable, and more audacious. He rose from his seat, with the action
of a madman, and stamping with his foot, sent back the grand vicar, with
this dutiful expression: "The king's interest, you say, requires this to
be performed; and I will not suffer it to be performed: Here I am, and
will be master."

These outrageous dealings of the governor were not confined to those, who
made these remonstrances to him from the Father; they extended even to
the saint himself, whom he looked on as the author and head of the
enterprize. It is incredible what injurious words he gave him, and how
rudely he treated him on several occasions; insomuch, that it was the
common talk of Malacca, that this persecution might pass for the
martyrdom of Father Xavier. The servant of God resented nothing which was
done to his own person. He blessed God continually, for giving him
occasions of suffering; but he was extremely sensible of what religion
and the progress of the gospel suffered, and was often seen to weep
abundantly.

He ceased not for a month together to solicit the governor; sometimes
beseeching him by the wounds of a crucified Saviour, sometimes urging
him with the fatal consequences of a miserable eternity, and endeavouring
to let him understand, what a crime it was to hinder the publication of
the gospel; but these divine reasons prevailed as little with Don
Alvarez, as the human had done formerly. This strange obduracy quite
overwhelmed the Father, when he saw that all these ways of mildness were
unsuccessful, and the season of navigation passed away; after he had well
consulted God upon it, he concluded, that it was time to try the last
remedies. Ten years were now expired since his coming to the Indies, and
hitherto no one person, excepting only the bishop of Goa, was made privy
to his being the apostolic Nuncio. He had kept this secret in profound
silence, and had not once exercised his power; but now he thought himself
obliged to own it, in a business of so great consequence, and to strike
with the thunders of the church, if occasion were, the man who made open
war against the church.

Which notwithstanding, he would not dart the thunderbolt himself, but
used the hand of the grand vicar. Having sent for him, he began with
shewing him one of the briefs of Paul III., which constituted him his
Nuncio in all the kingdoms of the East. After this, he requested Suarez
to shew this brief to Don Alvarez, and to explain to him the censures
which were incurred by those, who should oppose the pope's legates in
matters of religion, and to exhort him, by what was most holy in the
world, to suffer the embassy to proceed. In case of refusal, to threaten
him with ecclesiastical punishments from the vicar of Jesus Christ, and
to adjure him at the same time, by the death of the Saviour of mankind,
to take compassion on himself.

Xavier had always hoped, that the governor would open his eyes; and in
that writing which he gave the vicar to engage him in that nice
commission, there were these following words: "I cannot believe that Don
Alvarez can be so hardened, but that he will be mollified, when he shall
know the intentions and orders of the holy see." He desired the grand
vicar, in the same writing, to send that very paper back to him, together
with the answer of Don Alvarez, that both the one and the other might be
an authentic evidence to the bishop of Goa, that he had omitted nothing
for advancing the embassy; and that if it succeeded not, the fault lay
not at his door. Suarez proceeded with the governor, according to all the
directions which had been traced out to him by the Father. But nothing
could work upon Alvarez. He laughed at the threatenings, and broke out
into railing language against the person of Xavier, saying loudly, "That
he was an ambitious hypocrite, and a friend of publicans and sinners."

The grand vicar not being able any longer to endure so outrageous and
scandalous an impiety, at length excommunicated the governor, according
to the agreement betwixt himself and Father Xavier. He also
excommunicated all his people, who basely flattered the passion of their
master, and spoke insolently of the holy see. This excommunication
signified little to a man, who had no principles, either of honour, or of
religion. Without giving himself the least disquiet for the wrath of
heaven, or talk of men, he made himself master of the ship Santa Cruz,
and placed in her a captain, with 25 mariners, all of them in his
interests, to go and trade at Sancian, where the Portuguese had
established a wealthy traffic. The ill success of the negociation,
betwixt the grand vicar and the governor, was very afflicting to Father
Xavier; his heart was pierced with sorrow, and he acknowledged to Father
Francis Perez, that he never resented any thing with greater grief. The
deplorable condition of Don Alvarez in the sight of God, the ruin of his
friend Pereyra, the embassy of China utterly destroyed,--all these made
him sigh from the bottom of his soul; and so much the more, because he
imputed these so great misfortunes to himself; as he gave Pereyra to
understand, who lay hidden at Malacca, and to whom he expressed himself
in writing, because he knew not with what face to see him.

"Since the greatness of my sins," says he, "has been the reason why God
Almighty would not make use of us two for the enterprize of China, it is
upon myself that I ought, in conscience, to lay the fault. They are my
offences, which have ruined your fortunes, and have caused you to lose
all your expences for the embassy of China. Yet God is my witness, that I
love him, and that I love you also; and I confess to you, that if my
intentions had not been right, I should be yet more afflicted than I am.
The favour which I desire of you, is, that you would not come to see me;
for fear, lest the condition to which you are reduced, should give me too
much trouble; and that your sorrow might be the occasion of increasing
mine. In the mean time, I hope this disgrace of yours may be of advantage
to you; for I doubt not but the king will reward your zeal, as I have
requested of him by my letters. As for the governor, who has broken our
voyage, I have no farther communication with him: God forgive him, I pity
him, and lament his condition; for he will soon be punished, and more
severely than he thinks."

But though Father Xavier wrote very pressing letters to the king of
Portugal in favour of Pereyra, he wrote nothing against Don Alvarez; and
Alvarez himself was witness of it, having intercepted the letters of the
Father. In effect, he found not the least expression of complaint against
him, at which he was wonderfully surprised. The man of God daily offered
the sacrifice of the mass for him, and shed many tears at the foot of the
altar, to the end he might obtain for him the favour of a sincere
repentance. He said one day, he should lose at once, his estate, his
honour, and his life; and added, I beseech God that he lose not his soul
also.

For what remains, though the door of China seemed to be shut upon him,
since all hopes of the embassy were vanished, which had facilitated his
entrance into that kingdom, yet the saint despaired not of preaching the
gospel to the Chinese; and a thought came into his head, that if he could
get to an isle, which was neighbouring to Canton, he might from thence go
privately over into the continent; that if he were stopped and put in
prison, he should at least preach to the prisoners; that from the
prisons, the Christian doctrine might spread into the towns, and possibly
might reach the court; that perhaps also the great men of the empire, and
even the emperor himself, might have the curiosity to see a man who
published so new a faith; and then he might gain an opportunity of
declaring the whole law of Jesus Christ.

With these considerations, he took up the design of embarking on the
Santa Cruz, which the governor of Malacca was sending out for Sancian.
But seeing that the entry of China could not be attempted by that way
which he had proposed without great hazard, he would be the only priest
who should expose himself to those dangers; and retaining with him only
one brother of the Society, the Chinese, Antonio de Sainte Foy, and
another young Indian, he sent Balthazar Jago, Edward Silvia, and Peter
Alcaceva, to several employments; the first to the kingdom of Bungo, and
the two others to Amanguchi.

During these passages, it happening that John Beyro came from the
Moluccas, to desire some more assistance, for the farther propagation of
the faith in those islands, Xavier received from him the comfortable news
of the great spreading of Christianity, and sent him to Barzæus, with
orders that more companions should be joined to him; and that he should
be remanded thither with all expedition.

The Santa Cruz being now upon the point of setting sail, he retired into
the church of our Lady of the Mount, to recommend his voyage to the
protection of the blessed Virgin. He continued his devotions till the
evening; and had also passed the night in prayer, if they had not come to
give him notice that the ship had already weighed anchor.

The grand vicar, John Suarez, who bore him company to the ship, asked him
by the way, if he had taken leave of the governor; adding, that if he
failed in that point of ceremony, the weaker Christians might be
scandalized; that it would be a proof of his resentment, and an occasion
of public murmur. The saint, who was willing to shew by his example, how
excommunicated persons ought to be treated, replied immediately, "Don
Alvarez shall never see me in this life; I expect him at the
judgment-seat of God, where he will have a great account to answer."
Having walked on a little farther, he stopped at a church door, which was
near the sea; and, in a transport of spirit, lifting up his eyes to
heaven, he prayed aloud for the salvation of the unhappy Don Alvarez.
Then he prostrated himself, and was silent for some time, praying from
the bottom of his heart to God, with his face to the ground. Soon after
he rose up with a vehement action, which had somewhat of a holy disdain
in it; he took off his shoes, beat them one against another, and
afterwards against a stone, saying, "that he would not bear away the dust
of an accursed place." He then foretold, with circumstances at large, and
more than formerly, the punishment which heaven had prepared for the
governor of Malacca; and going on board, left the people, who had
followed him thus far, astonished at his prophecies, and afflicted at his
departure.

Immediately they set sail, and there were in the vessel above five
hundred persons, counting in the passengers and servants. They were
already forward on their voyage, when the wind fell on the sudden; and in
a moment the waves were laid, and the face of the ocean grew so smooth,
that the Santa Cruz stood still, and moved no more than if she had been
at anchor. During this becalming, which lasted fourteen days together,
their water failed them, and some died from the first want of it. They
rowed on every side with their chalop, to make discovery of some coast
where they might find fresh water. Being far at sea, they could discern
nothing, but the island of Formosa, at least they believed it so to be.
They endeavoured to gain the shore; but in seven days time,
notwithstanding all their attempts, they could not reach it.

In the meantime, the ship was full of sick people, who were burnt up with
a deadly thirst; and they had all perished, without hope of succour, if
one of them, reflecting within himself, that Father Xavier had been
always prevalent with God, had not hinted this notion to the rest;
whereupon all of them coming on their knees before him, besought him,
with more tears than words, to obtain from heaven either wind or water
for them.

Xavier bade them address themselves to God in their own behalf; caused
them to recite the litany on their knees, at the foot of a large
crucifix; and then ordered them to retire, but to have confidence in
Jesus Christ. He himself withdrew also into a chamber; from whence coming
out some time after, he went down into the chalop with a little child,
and having caused him to taste of the sea water, asked him whether it
were fresh or salt? The child answering that it was salt, he commanded
him to taste again, and the child told him that it was fresh. Then the
Father, returning into the ship, ordered them to fill all their vessels;
but some amongst them, being eager to drink, found the water salt. The
saint made the sign of the cross over the vessels, and at the same moment
the water, losing its natural saltness, became so good, that they all
protested it was better than that of Bangar, of which the seamen make
their ordinary provision, and which is esteemed the best water in all the
Indies.

This miracle so struck some Saracen Arabs, who were transporting their
whole families into China, that, throwing themselves at the feet of the
holy man, they acknowledged the God of the Christians, and desired
baptism. The faithful, on their side, admired Father Francis; and all of
them, in a body, owned the preservation of their lives to him. But the
Father told them, that it was to God, and not to such a sinner as he was,
that they were obliged to pay their thanks. The greatest part of the
mariners and passengers kept, out of devotion, some of this water, at the
first as a testimony of the miracle, afterwards as a celestial remedy:
for the water, being carried to the Indies, cured great numbers of sick
people; and infusing some small quantity of it into any sort of drink,
was sufficient to restore their health.

During the navigation, a child of five years old happened to fall into
the sea; the vessel, which had a fore-wind, pursuing its course. The
father of this child was not to be comforted, and his grief so
overwhelmed him, that he kept in private for three days. He was a
Mahometan, and the miracle of the water had not converted him. At length
he appeared in public, but all in tears, and never ceasing to lament the
loss of his only son. Xavier, who knew nothing of this misfortune, asked
him the reason of his sorrow? Having learnt it, he stood recollected in
himself a little time, and then said, "Supposing that God should restore
your son to you, would you promise me to believe in Jesus Christ, and to
become a sincere Christian?" The infidel promised him; and three days
after this, before sun-rising, they saw the child upon the hatches. The
child knew not what had become of him for those six days, and only
remembered his falling into the sea, not being able to give any account
how he returned into the ship. His father was ready to die with joy when
he received him; and Xavier had no need of putting him in mind of his
engagement: he came of his own accord, accompanied by his wife, his son,
and his servant; all of them were baptized, and the child was named
Francis.

Those of the vessel having been witnesses of these two miracles, spoke of
them to the inhabitants of an isle called Cincheo, by which they passed,
and which was a place of great traffic, full of merchants from several
parts. The desire of seeing so admirable a man, caused about sixty
persons, some Ethiopians, other Indians, all Idolaters or Mahometans,
to come into the ship: Xavier took the occasion, and preached the gospel
to them; withal, instructing them in the holy practices of Christianity.
He had no sooner ended his exhortation, than they acknowledged Jesus
Christ, and received baptism.

While he was christening them, he appeared of a stature much higher than
his own; insomuch, that those who were upon the shore near the vessel,
believed he had been standing on some bench; but seeing him coming and
going, and always appearing of the same height, they thought there might
possibly be some miracle in the matter, and were desirous to be satisfied
concerning it: Stephen Ventura went into the ship on purpose, and
approaching Father Xavier, saw that with his feet he touched the hatches,
and yet his head was higher than the tallest there, on whom he sprinkled
the sacred waters of baptism. Ventura likewise observed, that, after he
had baptized the company, he returned to his natural proportion.

From Cincheo the ship pursued her voyage towards Sancian, which is but
six leagues distant from the continent, over against Canton, a town of
China. They had sailed far beyond Canton, and the mariners believed they
were still on this side of it. Xavier endeavoured to undeceive them, but
they adhered to their first opinion, and they had gone much further out
of their way, if the captain, upon the word of the saint, had not struck
sail, and cast anchor till the return of the chalop, which he had sent
out to discover the neighbouring coast. She was three days before she
came back, and all the ship's company imagined that she had been
overtaken by some hurricane; but Xavier assured them that she should
suddenly return, with refreshments sent them by the Portuguese of
Sancian; and that also she should be followed by some vessels, which
should come to meet them on their way, and conduct them into the port.
All happened as the Father had foretold; and the Santa Cruz, guided by
the vessels of Sancian, arrived at that island, twenty-three days after
her departure from Malacca.

There are three islands so little distant from each other, that they
appear but one; for which reason the Chinese, in their language, call
them Samceu; a word composed of _sam_, which signifies three, and _ceu_,
which is to say an island. The chief of these islands, which the
Portuguese have named Sancian, has a convenient and safe port, all
crowned with mountains, and forming a semicircle on that side, which
looks towards Macao. It has few inhabitants who are natives, almost no
provisions, and is so barren of itself, so uncultivated and so wild, that
it seems rather a place of banishment than of commerce. The Chinese had
permitted the Portuguese to trade thither, to buy their commodities, and
sell their own to them, without breaking their fundamental law, of
suffering no stranger to set foot within their country; so that the
Portuguese durst come no nearer the main land, for fear of hazarding
their lives, or at least their liberty. Neither was it permitted them to
build solid houses in the isle; they were only allowed to set up slight
cabins, covered with mats, and dressed about with boughs of trees, that
they might not always be shut up within their vessels.

Amongst these merchants there was one who was very rich, and infinitely
charitable, but of a gay humour, and pleasant in conversation, addicted
to all pleasure which decency permits, and loving not to deny himself any
thing which will make life comfortable;--for the rest, most affectionate
to Father Xavier: his name was Peter Veglio, the same Veglio who was with
the saint at Japan, and who returned in his company. Xavier being very
desirous of his friend's salvation, exhorted him, from time to time, to
mortify his natural inclinations, even sometimes to chastise his body for
the expiation of his sins. Veglio understood not that Latin; whether he
was too tender of his own person, or thought his sins were not of a
nature to deserve such severities, he could never find in his heart to
take up the discipline; but instead of macerations and penances, he gave
great alms; and Father Francis received from him very large supplies,
for the relief of such as were in want. One day, the Father having need
of a certain sum of money, to marry a young orphan virgin, who was
poor and handsome, and consequently in danger of being ruined, had
recourse to Veglio, according to his custom. He found him engaged in play
with another merchant; but the business being urgent, he forbore not to
request his charity. Veglio, who loved to be merry, made as if he were
angry with him, and answered thus; "Father Francis, when a man is losing,
he is in no condition of giving alms; and for a wise man as you are, you
have made a very gross mistake in this unseasonable demand." "It is
always in season to do good," replied Xavier; "and the best time for
giving money, is when a man has it in his hand." The merchant continuing
in the same tone, and seeming to be displeased with the Father's company,
added, as it were to be rid of him, "Here, take the key of my chest; take
all my money if you will, and leave me to play my game in quiet." In the
merchant's chest were thirty thousand taes, which amount to forty-five
thousand crowns of gold. The Father took out three hundred crowns, which
were sufficient to marry the orphan maiden. Some time afterward, Veglio
counting over his money, and finding the sum was still entire, believed
the Father had not touched it, and reproached him with want of friendship
for not making use of him; whereupon Xavier protested to him, that he had
taken out three hundred crowns. "I swear to you," said Veglio, "that
not one of them is wanting; but God forgive you," added he, "my meaning
was to have parted the whole sum betwixt us; and I expected, that of my
forty-five thousand crowns, you should at least have taken the one
moiety."

Xavier, finding that Veglio had spoken very sincerely to him, and out of
a pure principle of charity, said, as a man transported out of himself by
the spirit of God; "Peter, the design you had, is a good work before the
eyes of Him, who weighs the motions and intentions of the heart; He
himself will recompence you for it, and that which you have not given,
shall be one day restored to you an hundred-fold. In the meantime, I
answer for Him, that temporal goods shall be never wanting to you; and
when you shall have misfortunes to put you backwards in the world, your
friends shall assist you with their purses. I farther declare to you,
that you shall not die without being first advertised of the day of your
death." After these predictions, Veglio was quite changed into another
man, applying himself wholly to exercises of piety; and in the condition
of a merchant, lived almost the life of a religious. What had been
foretold him, that he should have warning of his death, came frequently
into his remembrance; and he could not hinder himself one day from asking
the saint, at what time, and in what manner, it should be? The saint told
him, without pausing, "When you shall find the taste of your wine bitter,
then prepare yourself for death, and know that you have but one day more
to live."

The merchant lived in opulence and splendour, even to an extreme old age.
He had several losses in his trade, according to the chance of things
which are depending on the sea; but his friends continually relieved him
in his necessities, and gave him wherewithal to set up again. At length,
being one day at a great entertainment, and more gay than ever, having
asked for wine, he found the taste of it was bitter. Immediately
remembering the prophecy of Father Xavier, he was seized with an inward
horror; which beginning from the soul, spread over his body, as if death
had been pronounced against him, or the image of death presented to his
eyes. Nevertheless, somewhat recovering his spirits, for his farther
satisfaction in the point, he desired his fellow-guests at the table to
taste the wine out of his glass. All judged it to be excellent, besides
himself, who made divers trials of it on his palate. He called for other
wines, and another glass; but always found the same bitterness. Then, no
longer doubting but that his last hour was coming, after he had made an
interior sacrifice of his life to God, he related to the company that
prediction, which was now accomplished; and arose from the table with the
thoughts of a Christian, who is disposing himself for death. Having
distributed his goods betwixt his children and the poor, he went to see
his friends, and to give and take the last farewell;--notwithstanding his
great age, he was in perfect health. It was thought he doted, and they
endeavoured to persuade him out of his melancholy apprehensions. But
their arguments prevailed so little on his mind, that he gave orders for
his own funeral, and invited his friends to do him the last kind office,
of accompanying his corpse to burial. To content him, and to make
themselves merry at his folly, they attended him into the church: in
their presence he received the viaticum, and the extreme unction, without
being sick; afterwards he laid himself upon the bier, and caused them to
sing the mass for the dead. The people gathered in a crowd at the
strangeness of the report; some drawn by the novelty of the sight, the
rest to be eye-witnesses how the prediction of Father Xavier would
succeed. Mass being ended, the priest, attended by his inferiors,
performed all the ceremonies of the church about the grave, and, at
length, sung the last words belonging to a Christian burial over the old
man, who was alive, and bore his part in the responses. There now
remaining no more to do, the servant of Veglio coming to help his master
off the bier, he found him dead. All the assistants were witnesses of the
matter of fact, and every one went home full of admiration of God's mercy
towards this merchant, who had been so charitable, and blessing the
memory of the holy apostle of the Indies.

This was not the only prophetical light, which Xavier had in the isle of
Sancian. A ship, which went from Macao to Japan, appeared in sight of
Sancian, to be overtaken by a dreadful hurricane. The Portuguese, who had
great concernments in that vessel, being alarmed at so inevitable a
danger, came running for comfort to Father Xavier; but the Father assured
them, they had no cause of fear, and that the ship was safely arrived at
her port. They kept themselves quiet, upon the assurance of his word,
till finding that the ship made no return, which was to stay at Japan but
some few days, they gave her for lost. Xavier reproved their want of
faith, and positively told them, that she should come back before the
week were ended. In effect, she returned two days afterwards, laden with
rich merchandizes, and proud of her escape from the fury of the
hurricane.

At the same time, Xavier was inspired with the knowledge of the quarrel
betwixt Don Alvarez de Atayda, governor of Malacca, and Don Bernard de
Sosa, who was newly arrived from the Moluccas; and told the circumstances
of it to the Portuguese, who, having afterwards the particulars of it
from some of Malacca, were astonished to find them the very same which
the Father had related.

This miraculous foreknowledge was accompanied by actions as surprising;
and without speaking of a dead infant, which Xavier restored to life, but
whose resurrection is without circumstances in the acts of the saint's
canonization, he cleared the country of the tygers, which laid it waste.
These furious beasts came in herds together out of the forests, and
devoured not only the children, but the men also, whom they found
scattered in the fields, and out of distance from the entrenchments which
were made for their defence. One night the servant of God went out to
meet the tygers, and when they came near him, he threw holy water upon
them, commanding them to go back, and never after to return. The
commandment had its full effect, the whole herd betook themselves to
flight, and from that time forward no tygers were ever seen upon the
island.

The joy which the Portuguese had conceived at the arrival of Father
Xavier, was immediately changed to sadness, when they understood that he
had only taken Sancian in his way to China. They all endeavoured to
dissuade him from it, and set before his eyes the rigorous laws of that
government; that the ports were narrowly observed by vigilant and
faithful officers, who were neither to be circumvented nor bribed with
presents; that the Mandarins were cruel to all strangers; that, the year
before, some Portuguese seamen being cast by tempest on the coast of
Canton, had been severely whipped, and afterwards inclosed in dark
dungeons, where, if they were not already dead, they were still exercised
with new punishments; that, for himself, the least he could expect was
perpetual imprisonment, which was not the business of an apostle, who
designed to run from place to place, and propagate the faith through all
the East. These arguments made no impression on the saint; he had
fortified his resolution with more potent reasons, and answered the
merchants in the same tenor in which he had written to Father Francis
Perez, that he could not distrust the Divine Goodness, and that his
distrust would be so much the more criminal, because the powerful
inspiration of the Holy Spirit pushed him forward to teach the Chinese
the gospel of the living God. "I am elected," said he, "for this great
enterprize, by the special grace of heaven. If I should demur on the
execution, or be terrified with the hardships, and want courage to
attempt those difficulties, would it not be incomparably worse than all
the evils with which you threaten me? But, what can the demons and their
ministers do against me? Surely no more than what is permitted them by
the sovereign Lord of all the world; and that in giving up myself in this
manner, I shall obey my Lord Jesus, who declares in his gospel, 'That
whosoever will save his life shall lose it, and whoever will lose it for
my sake, shall find it.' Our Saviour also says, 'That he who, having put
his hand to the plough, shall look behind him, is not fit for the kingdom
of heaven.' The loss of the body being then without comparison less to be
feared than that of the soul, according to the principles of Eternal
Wisdom, I am resolved to sacrifice a frail and miserable life for
everlasting happiness. In fine, I have set up my rest, I will undertake
this voyage, and nothing is capable of altering my resolution. Let all
the powers of hell break loose upon me, I despise them, provided God be
on my side; for if he be for us, who shall be against us?" The Portuguese
being of opinion, that this fixed intention of the man of God was partly
grounded on his ignorance of the dangers, which he believed they
magnified to him beyond their natural proportion, sent some Chinese
merchants, with whom they traded, to discourse the business calmly with
him; but the matter went otherwise than they had imagined. Those Chinese,
to whom Xavier failed not to speak of Christianity, and who were men of
understanding, advised him to the voyage, instead of dissuading him. They
counselled him only to carry books which contained the Christian
doctrine; and added, that, not long since, the emperor had sent some
learned men into the neighbouring kingdoms, to inform themselves of such
religions as were different from the received opinions of the Chinese;
that they believed the Christian doctrine would be well received at
court; and that it seemed probable to them, that the novelty of so
reasonable a belief would make his way who was the first bearer of it.

Xavier was overjoyed to find a passage opened for the gospel, to the most
polite nation of the world; and doubted not but that the Christian
religion, coming to be compared by judicious men with the other opinions
of the East, would have the advantage. Being thus encouraged to pursue
his purpose, his first business was to provide himself of a good
interpreter. For Antonio, the Chinese, whom he had brought from Goa, was
wholly ignorant of the language which is spoken at the court, and had
almost forgotten the common idiom of the vulgar. He found out another
Chinese, who had a perfect knowledge of the language of the Mandarins,
and who could also write excellently well, in which consists the
principal knowledge of China. For the rest, he was a man well shaped, of
a good presence, of great natural parts, of a pleasing conversation, and,
which was above all, he seemed entirely devoted to the Christians: he
promised all possible good offices,--whether he hoped to make his
fortune, by presenting to the emperor one who published a new law, or
that God had inspired him with those pious thoughts.

There was more difficulty in finding seamen to transport the Father; for
there was no less venture than that of life, for any one who undertook
that business. But interest gives him courage to hazard all, who values
money more than life itself. A Chinese merchant, called Capoceca, offered
himself to carry Xavier into the province of Canton, provided he might be
well paid; and asked the value of two hundred pardos[1]in pepper. The
Chinese promised to take Xavier into his barque by night, and to land him
before day on some part of the coast, where no houses were in view; and
if this way was thought uncertain, he engaged to hide the Father in his
own house, and four days after to conduct him, early in the morning, to
the gates of Canton. But he would have Xavier oblige himself also, on his
side, to go immediately to the Mandarin, with the letters which the
viceroy of the Indies, and the bishop of Goa, had written to the emperor;
for the Father had still reserved by him those letters which related to
the embassy, though the design had been ruined by the governor of
Malacca. The Chinese also exacted an oath of secrecy from the saint, that
no torments, however cruel, should bring him to confess either the name
or the house of him who had set him on shore.

[Footnote 1: A pardo (says Tavernier) is of the value of twenty-seven
sous, French money; ten of which make about a shilling English.]


Xavier made as solemn an engagement as he could desire, not without
knowledge of the hazard which he ran, as himself related to one of his
dearest friends. "I perceive," said he, "two dangers, which are almost
inevitable in this affair; on the one side, there is great cause of
apprehension, lest the idolatrous merchant, having received the price
of my passage, should throw me overboard, or leave me on some desart
isle; on the other side, lest the governor of Canton should discharge his
fury upon me, and make me an example to all strangers, by putting me to a
cruel death, or condemning me to perpetual imprisonment. But in case I
follow the voice which calls me, and obey my Lord, I count my life and
liberty at nothing."

When the voyage of China was on these terms, and that all things seemed
to favour it, the Portuguese of Sancian put an obstacle in the way, of
which Xavier had never thought. The appetite of gain made them apprehend,
lest his zeal should bring them into trouble; and they said to one
another, that the Mandarin governor of Canton would certainly revenge on
them the boldness of their countryman: That he would commission his
officers to pillage their ships, and confiscate their effects, and that
their lives were not in safety. In this general affrightment, which was
not ill grounded, and which increased daily, the wealthier sort addressed
themselves to Father Xavier, and desired him to take compassion on them,
and on their wives and children, if he would have no compassion on
himself.

Xavier, who was no less careful for the interests of others, than he was
negligent of his own, found an expedient to satisfy them. He engaged his
word, that he would not pass over into China, till they had ended all
their business, and were gone from Sancian. This gave opportunity to the
Chinese merchant, with whom he had treated, to make a short voyage, under
promise, notwithstanding, to return at a time which was prefixed. While
these things were thus managed, the Father fell sick of a violent fever,
which continued on him fifteen days. The Portuguese took occasion from
thence to tell him, that heaven had declared against the voyage of China;
but being recovered, he followed his design with more warmth than ever.
While the merchants were lading their ships, he entertained himself day
and night with the prospect of converting China; and all his pleasure was
to think, how happy he should be, in dispossessing the devil of the
largest empire in the world. "If yet," said he, "it shall please Almighty
God to employ so vile an instrument as I am, in so glorious an
undertaking." Taken up with these and such-like meditations, he often
took his walk along the shore, and turning his eyes towards that desired
country, sent out ardent sighs. He said sometimes amongst his friends,
that his only wish was to be set down at the gates of Canton, and
troubled not himself with what might happen afterwards: happy he, if he
could once declare the Son of God to the Chinese, and more happy, if, for
his sake, he might suffer martyrdom.

In the mean time, all the Portuguese vessels, excepting only the Santa
Cruz, which had not yet her whole lading, set sail from Sancian for the
Indies. Xavier gave many letters to the merchants, to be delivered both
at Malacca and at Goa. He wrote to his friend James Pereyra, in terms
which were full of acknowledgment and charity. "Almighty God," said he in
his letter, "abundantly reward you, since I am not able of myself to do
it; at least, while I continue in this world, I shall not fail to implore
the Divine Goodness to confer on you, during your life, his holy grace,
accompanied with perfect health, and after your death eternal happiness.
But as I am persuaded, that I cannot acquit myself, by these my prayers,
of the great obligements which I have to you, I beg all those of our
Society in the Indies, to desire of God the same blessings in your
behalf. For what remains, if I compass my entrance into China, and if the
gospel enter with me, it is to you, next to Almighty God, to whom both
the Chinese and myself shall be owing for it. You shall have the merit of
it in the sight of God, and the glory in the sight of men. Thus, both the
Chinese, who shall embrace the faith, and those of our Society, who shall
go to China, shall be obliged, to offer, without ceasing, their vows to
heaven in favour of you. God grant us both the happiness once to meet in
the court of China! As for myself, I am of opinion if I get into that
kingdom, and that you come thither, you will either find me a prisoner at
Canton, or at Pequin, which is the capital city of that empire; and I
beseech the Lord, out of his infinite mercy, that we may be joined
together either in the kingdom of China, or at least in the kingdom of
immortal glory."

He wrote by the same conveyance to Father Francis Perez, superior of
Malacca. He commanded him, in virtue of holy obedience, to depart with
the soonest out of that unhappy town, and to conduct his inferiors to
Cochin, where he established him rector of the college, in the place of
Antonio Heredia, whom he sent to Goa. Though Father Xavier deplored anew,
the wretched condition of Don Alvarez, it hindered him not from enjoining
Father Barzæus, in his letter to him, that he should work the bishop to
send his orders to the grand vicar of Malacca, therein declaring the
governor to be excommunicated. And he took this way, not only because
hardened and scandalous offenders, such as Don Alvarez, ought to incur a
public dishonour, by that means to induce them to a serious consideration
of their own estate, and that others might take warning by them; but
also, that succeeding governors might fear, by the example of his
punishment, to set themselves in opposition to any intended voyage of the
missioners, who should be sent hereafter to the Moluccas, Japan, or any
other places.

He desired Father Barzæeus, in the same letter, to receive few persons
into the Society, and to make an exact trial of those whom he should
receive: "For I fear," said he, "that many of them who have been
admitted, and daily are admitted, were better out of our walls than
within them.

"You ought to deal with such people, as you have seen me deal with many
at Goa; and as I have lately treated my companion, whom I have dismissed
from the Society, not having found him proper for our business." He meant
Alvarez Pereyra, whom he had brought with him from the Indies, and whom
he sent back from Sancian with the Portuguese vessels.

Amongst those merchants who went off from Sancian, there was one who made
more haste than any of the rest; without giving notice of his departure
to the Father, whom he had lodged in his cabin, or without waiting for a
Chinese vessel, which he had bought at the port of Canton. One morning
while the Father was saying mass very early, this merchant had put off
from shore, and fled with as much precipitation as if the island was
ready to be swallowed by the sea. After mass was ended, he looked round
him, and not seeing him for whom he searched, "What is become of my
host?" said he, with the looks and gesture of a man inspired. Being
answered, that he was already in open sea; "What could urge him,"
continued he, "to so prompt a resolution? why did he not expect the ship
which comes from Canton? And whither is he dragged by his unhappy
destiny?" That very evening the Chinese vessel was seen to arrive: as for
the fugitive merchant, he was no sooner landed at Malacca, when, going
into a wood to seek materials for the refitting of his ship, he was
poniarded by robbers.

All the Portuguese vessels being gone, saving only that which belonged to
the governor of Malacca, or rather of which the governor had possessed
himself by violence, Xavier was reduced to so great a want of all
necessaries, that he had scarcely wherewithal to sustain nature. It is
certainly a matter of amazement, that they, whose lives he had preserved
by changing the salt sea-water into fresh; should be so hard-hearted as
to abandon him to die of hunger. Some have thought that Don Alvarez
had given orders, that all things should be refused him; but I rather
think, that Providence would try him in the same manner, as sometimes God
is pleased to prove those whom he loves the best, and permitted that
dereliction of him for the entire perfection of the saint.

That which most afflicted him, was, that the Chinese interpreter, who had
made him such advantageous offers, recalled his word, either of himself
for fear of danger, or at the solicitation of those who were devoted to
the governor of Malacca. Yet the Father did not lose his courage; he
still hoped that God would assist him some other way; and that, at the
worst, Antonio de Sainte Foy might serve his turn for an interpreter. But
for the last load of his misfortunes, the merchant, who had engaged to
land him on the coast of China, returned not at the time appointed, and
he in vain expected him for many days.

Despairing of any thing on that side, he still maintained his resolution,
and another expedient seemed to promise him success. News was brought
him, that the king of Siam, whose dominions are almost bordering on
Malacca, and who also was in league with Portugal, was preparing a
magnificent embassy to the emperor of China for the year following.
Whereupon Xavier resolved on returning to Malacca by the first
opportunity, and to use his best endeavours, that he might accompany the
ambassador of Siam to China.

But the Eternal Wisdom, which sometimes inspires his servants with great
designs, does not always will the performance of them; though he wills
that on their side nothing be omitted for the execution. God was pleased
to deal with Xavier as formerly he had dealt with Moses, who died in view
of that very land whither he was commanded to conduct the Israelites. A
fever seized on Father Francis on the 20th of November; and at the same
time he was endued with a clear knowledge of the day and hour of his
death; as he openly declared to the pilot of the vessel, Francis
D'Aghiar, who afterwards made an authentic deposition of it by solemn
oath.

From that moment he perceived in himself a strange disgust of all earthly
things, and thought on nothing but that celestial country whither God
was calling him. Being much weakened by his fever, he retired into the
vessel, which was the common hospital of the sick, that there he might
die in poverty; and the Captain Lewis Almeyda received him,
notwithstanding all the orders of his master Don Alvarez. But the tossing
of the ship giving him an extraordinary headach, and hindering him from
applying himself to God, as he desired, the day ensuing he requested that
he might be set on shore again. He was landed and left upon the sands,
exposed to the injury of the air, and the inclemency of the season,
especially to the blasts of a piercing north wind, which then arose. He
had there died without relief, had not a Portuguese more charitable than
the rest, whose name was George Alvarez, caused him to be carried into
hiscabin; which yet was little different from the naked shore, as being
open on every side.

The indications of his disease being an acute pain in his side, and a
great oppression, Alvarez was of opinion that they ought to breathe a
vein; and the Father was consenting to it, by a blind submission to the
judgment of his host, though he knew beforehand that all manner of
remedies were in vain. A chirurgeon of the ship, who was awkward at his
work, and of small experience in his art, bled him so unluckily, that he
hurt the nerves, and the patient fell immediately into swooning
convulsions; yet they drew blood from him a second time; and that
operation had all the ill accidents of the former. Besides which, it was
attended with a horrible nauseousness; insomuch, that he could take no
nourishment, at least the little which he took, consisted only of some
few almonds, which the captain of the vessel sent him out of charity. The
disease increased hourly, and he grew weaker every day; but his
countenance was still serene, and his soul enjoyed a perpetual calmness.
Sometimes he lifted up his eyes to heaven, and at other times fixed them
on his crucifix, entertaining divine conversation with his God, and not
without shedding abundant tears. He remained in this condition till the
28th of November, when the fever mounted into his head. During this
delirium he talked of nothing but of God, and of his passage into China,
but in terms more tender and ardent than ever formerly.

At length he lost his speech, and recovered not the use of it till three
days afterwards: his strength then left him all at once, so that it was
expected every moment that he would pass away; which notwithstanding, he
once more recovered, and having the free exercise both of his reason and
his speech, he renewed his entertainments with his Saviour in an audible
manner. Nothing was to be heard from him but devout aspirations, and
short ejaculations of prayer, but those full of life and of affection.
The assistants understood not all he said, because he continually spoke
in Latin; and Antonio de Sainte Foy, who never left him, has only
reported, that the man of God made frequent repetition of these words,
_Jesu, fili David, miserere mei!_ and these also, which were so familiar
to him, _sanctissima Trinitas_! Besides which, invoking the blessed
Virgin, he would say, _Monstra te esse Matrem!_ He passed two days
without taking any food; and having ordered his priestly habits, and
the other church-stuff which he used in saying mass, to be carried aboard
the ship, together with those books which he had composed for the
instruction of the Eastern people, he disposed himself for his last hour,
which was near approaching.

Besides Antonio de Sainte Foy, he had near his person a young Indian,
whom he had brought with him from Goa. The saint, dying as he was, cast
his eyes on the young man, and appeared discomposed in looking on him;
afterwards, with a compassionate regard, he twice pronounced these words,
"Ah miserable man!" and afterwards shed tears. God, at that moment, was
pleased to reveal to Xavier, the unhappy death of this young Indian, who,
five or six months afterwards, falling into most horrible debauches, was
killed on the place by the shot of an arquebuse. So that the spirit of
prophecy accompanied the holy man, even to his last breath.

At last, on the 2d of December, which fell on Friday, having his eyes all
bathed in tears, and fixed with great tenderness of soul upon his
crucifix, he pronounced these words, _In te, Domine, speravi, non
confundar in aeternum_; and at the same instant, transported with
celestial joy, which appeared upon his countenance, he sweetly gave up
the ghost, towards two of the clock in the afternoon, and in the year of
God 1552.

He was six-and-forty years of age, and had passed ten-and-a-half of them
in the Indies. His stature was somewhat above the middle size; his
constitution strong; his air had a mixture of pleasingness and majesty;
he was fresh-coloured, had a large forehead, a well-proportioned nose;
his eyes were blue, but piercing and lively; his hair and beard of a dark
chesnut; his continual labours had made him gray betimes; and in the last
year of his life, he was grizzled almost to whiteness. This without
question gave occasion to his first historians to make him five-and-fifty
years old, before the certain proofs of his age came at length to be
discovered.

When it was known that Father Francis was expired, many of the ship, and
even the most devoted to the governor, ran to the cabin. They found the
same fresh colour on his face as he had when living, and at the first
sight could hardly persuade themselves that he was dead. When they had
looked on him at a nearer distance, piety began to be predominant over
all their other thoughts: they kneeled down by him, and kissed his hands
with reverence, recommending themselves to him, with tears in their eyes,
as nothing doubting but that his happy soul was perfectly enjoying God in
heaven.

His corpse was not laid into the ground till Sunday towards noon. His
funerals were made without any ceremony; and, besides Antonio de Sainte
Foy, Francis d'Aghiar, and two others, there were not any more
assistants. An historian of the Indies has written, that the
unsupportable coldness of that day, was the occasion of it. But in all
probability, the apprehension which the ship's company had of drawing on
themselves the displeasure of the governor, Don Alvarez, had at least as
great a share in it as the sharpness of the season. They took off his
cassock, which was all in tatters; and the four, who had paid him those
last duties, divided it amongst them, out of devotion; after which they
arrayed him in his sacerdotal habits.

George Alvarez took upon himself the care of bestowing the body in a
large chest, made after the Chinese fashion; he caused this chest to be
filled up with unslaked lime; to the end that, the flesh being soon
consumed, they might carry the bones in the vessel, which within some few
months was to return to India.

At the point of the haven there was a little spot of rising ground, and
at the foot of this hillock a small piece of meadow, where the Portuguese
had set up a cross. Near that cross they interred the saint: they cast up
two heaps of stones, the one at his head, the other at his feet, as a
mark of the place where he was buried.

In the mean season, God made manifest the holiness of his servant in the
kingdom of Navarre, by a miraculous accident, or rather by the ceasing of
a miracle. In a little chapel, at the castle of Xavier, there was an
ancient crucifix made of plaster, of about the stature of a man. In the
last year of the Father's life, this crucifix was seen to sweat blood in
great abundance every Friday, but after Xavier was dead the sweating
ceased. The crucifix is to be seen even at this day, at the same place,
with the blood congealed along the arms and thighs, to the hands and
sides. They, who have beheld it, have been informed by the inhabitants of
the neighbourhood, that some persons of that country having taken away
some of the flakes of that clotted blood, the bishop of Pampeluna had
forbidden any one from henceforward to diminish any part of it, under
pain of excommunication. They also learnt, that it had been observed,
according; to the news which came from the Indies, that at the same time
when Xavier laboured extraordinarily, or that he was in some great
danger, this crucifix distilled blood on every side; as if then, when the
apostle was actually suffering for Jesus Christ, Jesus Christ was
suffering for him, notwithstanding that he is wholly impassible. The
ship, which was at the port of Sancian, being at the point of setting
sail For the Indies, Antonio de Sainte Foy, and George Alvarez, desired
the captain, Luys Almeyda, not to leave upon the isle the remainders of
Father Francis.

One of the servants of Almeyda opened the coffin, by the order of his
master, on the 17th of February, 1553, to see if the flesh were totally
consumed, so that the bones might be gathered together; but having taken
the lime from off the face, they found it ruddy and fresh-coloured, like
that of a man who is in a sweet repose. His curiosity led him farther to
view the body; he found it in like manner whole, and the natural moisture
uncorrupted. But that he might entirely satisfy all doubts and scruples,
he cut a little of the flesh on the right thigh, near the knee, and
beheld the blood running from it. Whereupon he made haste to advertise
the captain of what he was an eye-witness; and carried with him a little
piece of flesh, which he had cut off, and which was about a finger's
length. All the company ran immediately to the place of burial, and
having made an exact observation of the body, found it to be all entire,
and without any putrefaction. The sacerdotal habits, with which he had'
been vested after his disease, were nowise damaged by the lime. And what
was most amazing to them all, was, that the holy corpse exhaled an odour
so delightful, and so fragrant, that, by the relation of many there
present, the most exquisite perfumes came nothing near it, and the scent
was judged to be celestial.

Then those very people, who, basely to comply with the brutality of
Alvarez, had misused Father Xavier in his life, after his decease did
honours to him; and many of them asked his pardon with weeping eyes, that
they had forsaken him so unworthily in his sickness. Some amongst them
exclaimed openly againt Alvarez, without fearing the consequence; and
there was one who said aloud, what was said afterwards by the viceroy of
the Indies, Don Alphonso de Norogna, "That Alvarez de Atayda had been the
death of Father Francis, both by his persecutions at Malacca, and by the
cruelties of his servants at Sancian." With these pious meditations,
having laid the unslaked lime once more upon the face and body, the
sacred remains were carried into the ship; and not long after they set
sail, esteeming themselves happy to bear along with them so rich a
treasure to the Indies.

They arrived at Malacca, March 22, without meeting in their passage any
of those dreadful whirlwinds which infest those seas; as if the presence
of this holy corpse was endued with virtue to dispel them. Before they
had gained the port, they sent in their chalop to give them notice in the
town of the present which they were about to make them: though none of
the Society were in Malacca, and that the plague was there violently
raging, yet the whole nobility, and all the body of the clergy, came with
James Pereyra to the shore, to receive the blessed body, each with a
waxen taper in his hand, and carried it in ceremony to the church of Our
Lady of the Mount, followed by a crowd of Christians, Mahometans, and
Idolaters, who on this occasion seemed all to be joined in the same
religion.

Don Alvarez was the only person who was wanting in his reverence to the
saint: he was then actually at play in his palace, while the procession
was passing by; and, at the noise of the people, putting his head out at
the window, he miscalled the public devotion, by the names of silliness
and foppery; after which, he set him again to gaming. But his impiety did
not long remain unpunished, and the predictions of the man of God made
haste to justify their truth.

The viceroy of the Indies, upon the complaints which were brought against
Don Alvarez for his tyrannical proceedings, deprived him of the
government of Malacca; and causing him to be brought to Goa as a prisoner
of state, sent him to Portugal under a sufficient guard. There all his
goods were confiscated to the king's exchequer; and for himself, he was
condemned to perpetual imprisonment Before his departure from the Indies,
he had gotten an obscene disease, which increased to that degree in
Europe, that he died of it at last in a shameful manner, no remedy
availing to his cure; the stench of his polluted body having first made
him insupportable to all the world. As for Pereyra, who had sacrificed
his whole estate for the benefit of souls, and propagation of the faith,
though the governor had so unjustly made a seizure of his fortunes, yet
King John III. restored him all with interest, and heaped his royal
favours on him in succeeding years, according to the prediction of the
Father.

But the devotion of the people failed not of an Immediate reward. The
pestilence, which for some weeks had laid waste the town, as the saint
had foretold not long before his death, in his letter to Father Francis
Perez, on the sudden ceased; insomuch, that no infection was from
thenceforward caught; and they, who had been infected, were cured,
without taking any remedy. Besides this contagious disease, the famine
raged to that degree, that multitudes of people daily died of hunger.
This second judgment was likewise diverted at the same time; for,
together with the vessel, which bore the sacred body, there came in a
fleet of ships, which were laden with all manner of provisions, to supply
the necessities of the town.

These so considerable favours ought to have obliged the inhabitants to
have honoured the body of their benefactor with a sepulchre which was
worthy of him. In the mean time, whether the fear of their governor
withheld them, or that God permitted it for the greater glory of his
servant, having taken the body out of the chest, they buried it without
the church, where the common sort of people were interred; and, which was
yet more shameful, they made the grave too scanty; so that crushing the
body to give it entrance, they broke it somewhere about the shoulders,
and there gushed out blood, which diffused a most fragrant odour. And
farther, to carry their civility and discretion to the highest point,
they trampled so hard upon the earth, which covered the blessed corpse,
that they bruised it in many parts; as if it had been the destiny of that
holy man to be tormented by the people of Malacca, both during his life,
and after his decease. The sacred corpse remained thus without honour,
till the month of August, when Father John Beyra came from Goa, in his
return to the Moluccas, with two companions whom Gaspar Barzæus, the
vice-provincial, had given him, pursuant to the orders of Father Xavier.
This man, having always had a tender affection for the saint, was most
sensibly afflicted for his death; and could not think of continuing his
voyage to the Moluccas, till he had looked upon the body, of which so
many wonders were related. Opening himself on that subject to James
Pereyra, and two or three other friends of the dead apostle, they took up
his body privately one night. The corpse was found entire, fresh, and
still exhaling a sweet odour; neither had the dampness of the ground,
after five months burial, made the least alteration in him: they found
even the linen which was over his face tinctured with vermilion blood.

This surprising sight so wrought upon their minds, that they thought it
their duty, not to lay it again into the ground, but rather to contrive
the means of transporting it to Goa. Pereyra ordered a coffin to be made
of a precious wood, and after they had garnished it with rich China
damask, they put the corpse into it, wrapping it in cloth of gold, with a
pillow of brocard underneath the head. The coffin was afterwards bestowed
in a proper place, known only to the devoted friends of Father Xavier;
and it pleased the Almighty to declare, by a visible miracle, that their
zeal was acceptable to him: For a waxen taper, which they had lighted
up before the coffin, and which naturally must have burnt out within ten
hours, lasted eighteen days entire, burning day and night; and it was
observed, that the droppings of the wax weighed more than the taper
itself at the beginning.

In the mean time an occasion offered for the voyage of the Moluccas,
while they were waiting for an opportunity of passing to Goa. Beyra,
therefore, put to sea, more inflamed than ever with the zeal of souls;
and filled with a double portion of an apostolic spirit, which the sight
of the saint had inspired into him. But of the two companions which had
been assigned for the mission of the Moluccas, he left one behind him at
Malacca, to be a guardian of that holy treasure, and this was Emanuel
Pavora. Peter de Alcaceva at the same time returned from Japan, whither
he had been sent from Goa, for the affairs of that new Christianity.
And both of them, not long after, carried the holy corpse along with them
in the vessel of Lopez de Norogna.

The ship was so old and worn, and out of all repair, that none durst
venture to embark upon her. But when once it was divulged, that it was to
carry the corpse of Father Francis, every one made haste to get a corner
in her, not doubting but there they might be safe. And the passengers had
no cause to repent them of their confidence; for, in effect, God
delivered them, more than once, miraculously from shipwreck.

A furious tempest, almost at their first setting out, cast them upon
banks of sand, and the keel struck so far into it, that they could not
get her off; when, against all human appearances, the wind coming about,
and blowing full in their faces, disengaged the vessel; and, that it
might manifestly appear to be the hand of God, the blast ceased that very
moment when the keel was loosened from the sands.

Not long after, at the entry into the gulph of Ceylon, they struck
impetuously against some hidden shelves, the rudder flying off with the
fury of the stroke, the keel stuck fast within the rock; and it was a
miracle that the vessel, being so crazy, did not split asunder. The
mariners did that on this occasion, which is commonly put in practice in
extremity of danger: They cut the masts with their hatchets, but that
being of no effect, they were going to throw all their lading overboard,
to ease the ship; but the fury of the waves, which beat upon her on every
side, and outrageously tossed her, suffered them not to perform what they
desired. Then they had their last recourse to the intercession of that
saint, whose corpse they carried. Having drawn it out of the pilot's
cabin, they fell on their knees about it with lighted flambeaux; and,
as if Father Xavier had been yet living, and that he had beheld and heard
them, they begged succour of him from that eminent destruction.

Their prayer was scarcely ended, when they heard a rumbling noise from
underneath the vessel; and at the same time, perceived her following her
course in open sea: from whence they concluded, that the rock was cleft
in pieces, and had left a free passage for the ship.

They pursued their voyage cheerfully; and turning towards the cape of
Comorine, landed at Cochin. The whole city came to pay their last duty to
their instructor and beloved Father; and it is incredible what
demonstrations of piety the people gave. From Cochin they set sail for
Baticula. The wife of Antonio Rodriguez, one of the king's officers, who
had long been sick, was in hope to recover, if she could see Father
Francis. She caused herself to be carried to the ship, and at the sight
of the dead saint, was restored to her health at the same moment. Not
satisfied with this, she was desirous to have a little piece of the cope,
with which the Father was habited; and it is wonderful what cures she
effected by that precious relique.

The ship being now within twenty leagues of Goa, and being unable to make
any farther way, because of the contrary winds, the captain went into the
chalop, with some of his people, and got to the town by the help of oars,
that himself might have the honour of bearing the first news to the
viceroy, and the Fathers of the Society, that the blessed corpse was
coming to them. Father Caspar Barzæus was already dead, and Father
Melchior Nugnez declared his successor in his two offices, of rector of
the college, and vice-provincial of the Indies, in virtue of the letter
which Father Xavier had left sealed behind him when he went for China,
and which was opened after the death of Gaspar, according to the orders
of Xavier himself.

The viceroy immediately ordered a light galley for Nugnez; upon which he
and three others of the Society embarking, together with four young men
of the seminary, they set sail towards the vessel, to bear off the body
of the saint. They received it with the honourable discharge of all the
cannon, not only from the ship of Lopez, but from six other vessels which
were in company, and which had been wind-bound towards Baticula. On the
15th of March, in the year 1554, the galley landed at Rebendar, which is
within half a league of Goa; she remained there the rest of that day, and
all the night; while they were making preparations in the town, for the
solemn reception of the holy apostle of the Indies. The next morning,
which was Friday in Passion week, six barks were seen to come, which were
all illuminated with lighted torches, and pompously adorned, wherein was
the flower of the Portuguese nobility. Twelve other barks attended them,
with three hundred of the principal inhabitants, each of them holding a
taper in his hand; and in every one of these barks, there was
instrumental music of all sorts, and choirs of voices, which made an
admirable harmony. The whole squadron was drawn up into two wings, to
accompany the galley, which rowed betwixt them. The body of the saint was
covered with cloth of gold, which was the present of Pereyra, and was
placed upon the stern, under a noble canopy, with lighted flambeaux, and
rich streamers waving on both sides of it,

In this equipage, they rowed towards Goa, but very softly, and in
admirable order. All the town was gathered on the shore, in impatient
expectation of their loving and good Father. When they perceived the
vessel from afar, there was nothing to be heard but cries of joy, nothing
to be seen but tears of devotion. Some, more impatient than the rest,
threw themselves into the sea, and swimming up to the galley, accompanied
it to the shore in the same posture.

The viceroy was there waiting for it, attended by his guards, the
remaining part of the nobility, the council royal, and the magistrates,
all in mourning. At the time when the holy corpse was landing, a company
of young men, consecrated to the service of the altars, sung the
_Benedictus Dominus Deus Israel._ In the mean while, they ordered the
ceremony of the procession after this ensuing manner:--

Ninety children went foremost, in long white robes, with chaplets of
flowers on their heads, and each of them holding in his hand an olive
branch. The Brotherhood of Mercy followed them, with a magnificent
standard. The clergy succeeded to the Brotherhood, and walked immediately
before the corpse, which was carried by the fathers of the Society.
The viceroy, with his court, closed up the ceremony, which was followed
by an innumerable multitude of people. All the streets were hung with
tapestry; and when the blessed corpse appeared, flowers were thrown upon
it from all the windows, and from the tops of houses.

But nothing rendered the pomp more famous, than the miracles which at
that time were wrought; for there seemed to breathe out from this holy
body, a saving virtue, together with a celestial odour. Many sick
persons, who had caused themselves to be carried out into the streets,
were cured with only seeing it; and even some, who were not able to leave
their beds, recovered their health with the bare invocation of his name.
Jane Pereyra was of this number; after a sickness of three months, being
almost reduced to a despair of life, she had no sooner implored the
assistance of the saint, but she found herself in a perfect state of
health.

Another young maiden, who was just at the point of death, and held the
consecrated taper in her hand, having been recommended by her mother
to the patronage of the saint, came suddenly to herself, and rose up well
recovered, while the procession was passing by the house.

After many turns and windings, at last they proceeded to the college of
St Paul; and there set down the coffin, in the great chapel of the
church. A retrenchment had been made before the chapel, to keep off the
crowd; but it was immediately broken down, notwithstanding the opposition
of the guards, which were placed on purpose to defend it. To appease the
tumult, they were forced to shew the saint three times successively, and
to hold him upright, that he might more easily be seen by the longing
multitude. It was also thought convenient to leave the body exposed to
view, for three days together, for the comfort of the inhabitants, who
were never weary with gazing on it; and who, in gazing, were pierced with
a sensible devotion.

New miracles were wrought in presence of the holy body. The blind
received their sight, those who were taken with the palsy recovered the
use of their limbs, and the lepers became clean as babes. At the sight of
these miraculous cures, the people published aloud all those wonderful
operations, which they knew to have been performed by Father Xavier; and
his old companion John Deyro, at that time a religious of the order of St
Francis, related, with tears of tenderness and devotion, what the saint
had prophesied of him, which was now accomplished. In the mean time, on
that very day, which was Friday, the canons of the cathedral solemnly
sung the high mass of the cross. The clay following, the religious of St
Francis, whom the man of God had always honoured, and tenderly affected,
came to sing the mass of the blessed Virgin, in the church of the
Society.

When in this manner the public devotion had been accomplished, on Sunday
night the coffin was placed on an eminence near the high altar, on the
gospel side.

In this place I ought not to omit, that the vessel which had borne this
sacred pledge to Goa, split asunder of itself, and sunk to the bottom, so
soon as the merchandizes were unloaded, and all the passengers were come
safe on shore; which was nothing less than a public declaration of
Almighty God, that he had miraculously preserved her in favour of that
holy treasure; and that a ship which had been employed on so pious an
occasion, was never to be used on any secular account.

As soon as it was known in Europe that Father Xavier was dead, they began
to speak of his canonization. And on this account, Don John the Third,
King of Portugal, gave orders to the viceroy of the Indies, Don Francis
Barreto, to make a verbal process of the life and miracles of the man of
God. This was executed at Goa, at Cochin, at the coast of Fishery, at
Malacca at the Moluccas, and other parts; and men of probity, who were
also discerning and able persons, were sent upon the places, heard the
witnesses, and examined the matters of fact, with all possible exactness.

It is to be acknowledged, that the people took it in evil part, that
these informations were made; being fully satisfied of the holiness of
the saint, and not being able to endure that it should be doubted in the
least; in like manner, neither would they stay, till all the
ecclesiastical proceedings were wholly ended, nor till the Holy See had
first spoken of rendering him the worship due to saints; they invoked him
already in their necessities, and particularly in all sorts of dangers.
Some of them placed his picture in their oratories; and even the
archbishop of Goa, Don Christopher de Lisbonne, (for the episcopal see
had been erected into an archbishopric,) the archbishop, I say, wore on
his breast an image of Xavier in little, which he often kissed with a
reverent affection: and his devotion was not without reward; for, having
been cruelly tormented with the stone, for a month together, he was freed
immediately from it, and felt not any farther pains.

It also happened, that in many places of the Indies the new converts
built churches in honour of Father Francis, through a precipitate and
indiscreet devotion, which their good meaning and their zeal are only
capable of excusing. Amongst those churches, there was one much
celebrated, on the coast of Travancore. The Saracens having demolished
it, together with eleven other ancient structures of piety, the
Christians, who, by reason of their poverty, were not able to rebuild
them all, restored only this one church, which was dearer to them than
any of the rest.

For what remains, in what place soever any churches were dedicated to the
Father, there never failed a wonderful concourse of people to honour
the memory of the holy man; and, according to the relation of Francis
Nugnez, vicar of Coulan, they were obliged to sink a well for the relief
of poor pilgrims near the church, which was built in honour of him at
that town. Nugnez also reports, "That those which had been consecrated to
the apostles, and other saints, in a manner lost their titles, when once
the image of St Xavier was there exposed; and that the people, turning
all their devotion towards him, were wont to call them the churches of
Father Francis."

But what was most to be admired, even the professed enemies of Jesus
Christ paid him reverence after his decease, as well as during his life;
calling him, "the man of prodigies, the friend of heaven, the master of
nature, and the god of the world." Some of them undertook long voyages,
and came to Goa, expressly to behold his body exempted from corruption,
and which, only excepting motion, had all the appearance of life. There
were amongst the Gentiles, who spoke of raising altars to him; and some
people of the sect of Mahomet did, in effect, dedicate a mosque to him,
on the western coast of Comorine. The king of Travancore, though a
Mahometan, built a magnificent temple to him; and the infidels had so
great a veneration for that place, where the great Father was adored,
that they durst not spit upon the ground, if we may believe the testimony
of those who were natives of the country.

The Pagans had a custom, that, in confirmation of a truth, they would
hold a red-hot iron in their hands, with other superstitions of the like
nature; but after that Father Francis came to be held in so great
veneration through the Indies, they swore solemnly by his name; and such
an oath was generally received for the highest attestation of a truth.
Neither did any of them forswear themselves unpunished after such an
oath; and God authorized, by many proofs, this religious practice, even
by manifest prodigies. Behold a terrible example of it: An Idolater owed
a Christian a considerable sum of money; but as he denied his debt, and
no legal proof could be made of it, the Christian obliged him to swear in
the church, upon the image of St Francis: the Idolater made a false oath
without the least scruple; but was scarcely got into his own house, when
he began to void blood in abundance at his mouth, and died in a raging
fit of madness, which had the resemblance of a man possessed, rather than
of one who was distracted.

Neither was his memory less honoured in Japan than in the Indies. The
Christians of the kingdom of Saxuma kept religiously a stone, on which he
had often preached, and shewed it as a precious rarity. The house wherein
he had lodged at Amanguchi, was respected as a sacred place; and was
always preserved from ruin, amidst those bloody wars, which more than
once had destroyed the town. For what remains, the Indians and Japonians
were not the only people which honoured Father Xavier after his decease;
the odour of his holy life expanded itself beyond the seas into other
Heathen countries where he had never been. And Alphonso Leon Barbuda, who
has travelled over all the coasts of Afric, reports, that in the kingdoms
of Sofala, beyond the great river of Cuama, and in the isles about it,
the name of Father Francis was in high repute; and that those Moors never
mentioned him, but with the addition of a wonderful man So many
illustrious testimonies, and so far above suspicion, engaged the king of
Portugal anew to solicit the canonization of the saint; and in that
prospect there was made an ample collection of his virtues, of which I
present you with this following extract.

No exterior employments, how many, or how great soever, could divert the
Father from the contemplation of celestial things. Being at Goa, his
ordinary retirement, after dinner, was into the clock-house of the
church, to avoid the interruption of any person; and there, during the
space of two hours, he had a close communication with his God. But
because he was not always master of himself on those occasions, so as to
regulate his time, and that he was sometimes obliged to leave his
privacy, he commanded a young man of the seminary of Sainte Foy, whose
name was Andrew, to come and give him notice when the two hours, to which
he was limited, were expired. One day, when the Father was to speak with
the viceroy, Andrew, being come to advertise him, found him seated on a
little chair, his hands across his breast, and his eyes fixed on heaven.
When he had looked on him a while attentively, he at length called him;
but finding that the Father answered not, he spoke yet louder, and made
a noise. All this was to no purpose, Xavier continued immovable; and
Andrew went his way, having some scruple to disturb the quiet of a man,
who had the appearance of an angel, and seemed to enjoy the pleasures of
the souls in paradise, He returned, nevertheless, about two hours after,
and found him still in the same posture. The young man fearing that he
should not comply with duty, if, coming the second time, he should not
make himself be heard, began to pull the Father, and to jog him. Xavier
at length returning to himself, was in a wonder at the first, that two
hours should so soon be slipped away; but coming to know, that he had
remained in that place beyond four hours, he went out with Andrew, to go
to the palace of the viceroy. He had scarcely set his foot over the
threshold, when he seemed to be ravished in spirit once again. After he
had made some turns, without well knowing whither he went, he returned as
night was beginning to come on, and said to his attendant, "My son, we
will take another time to see the governor; it is the will of God, that
this present day should be wholly his."

Another time, walking through the streets of the same city, his thoughts
were so wholly taken up with God, that he perceived not a furious
elephant, who, being broken loose, caused a general terror, and every man
made haste out of his way. It was in vain to cry out to the Father, that
he might avoid him; he heard nothing, and the enraged beast passed very
near him without his knowledge.

In his voyages at sea, he continued earnestly in prayer, from midnight
even to sun-rising, and that regularly. From thence it came almost to a
proverb amongst the seamen, "That nothing was to be feared in the night,
because Father Francis watched the vessel; and the tempests durst not
trouble them, while he held conversation with God."

A man of Manapar, at whose house he lodged, and who observed him at
divers hours of the night, found him always on his knees before a
crucifix, and frequently beheld the chamber enlightened by the rays which
darted from his countenance.

While he was sojourning among Christians, the small repose he gave to
nature was commonly in the church; to the end he might be near the
blessed sacrament, before which he prayed all the remainder of the night.
But in countries where yet there were no churches built, he passed the
night in the open air; and nothing so much elevated his soul to God as
the view of heaven, spangled over, and sowed, as it were, with stars; and
this we have from his own relation.

The Pope had permitted him, in consideration of his employments and
apostolical labours, to say a breviary which was shorter than the Roman,
and had but three lessons: it was called the "Office of the Cross," and
was easily granted in those times to such who were overburdened with much
business. But Xavier never made use of this permission, what affairs
soever he was pressed withal, for the service of Almighty God: on the
contrary, before the beginning of every canonical hour, he always said
the hymn of _Veni, Creator Spiritus_; and it was observed, that while he
said it, his countenance was enlightened, as if the Holy Ghost, whom
he invoked, was visibly descended on him.

He daily celebrated the sacrifice of the mass with the same reverence and
the same devotion with which he had said it the first time, and most
ordinarily performed it at break of day. Those heavenly sweets which
overflowed his soul at the altar, spread their mild inundations even over
the assistants; and Antonio Andrada reported of himself, that, being then
a young soldier, he found such an inward satisfaction when he served the
Father, in serving at mass, that, in that consideration, he sought the
occasions of performing the clerk's office.

In the midst of his conversations with secular men, the saint was often
called aside of God, by certain sudden illuminations which obliged him to
retire; and when afterwards they sought him, he was found before the holy
sacrament, in some lonely place, engulphed in deep meditations, and
frequently suspended in the air, with beams of glory round his
countenance. Many ocular witnesses have deposed this matter of fact; but
some have affirmed, that at first they have found him on his knees
immovable; that they have afterwards observed, how by degrees he was
mounted from the earth; and that then, being seized with a sacred horror,
they could not stedfastly behold him, so bright and radiant was his
countenance. Others have protested, that while he was speaking to them of
the things of God, they could perceive him shooting upward, and
distancing himself from them on the sudden, and his body raising itself
on high of its own motion.

These extraordinary ravishments, which bore some manner of proportion to
the glory of the blest above, happened to him from time to time during
the sacrifice of the mass, when he came to pronounce the words of
consecration; and he was beheld elevated in that manner, particularly at
Meliapore and at Malacca. The same was frequently observed at Goa, while
be was communicating the people; and what was remarkable, as it was then
the custom to give the sacrament in kneeling, he appeared to be lifted
from the earth in that humble posture.

For common extasies, he had them almost every day, especially at the
altar, and after the sacrifice of the mass: insomuch, that many times
they could not bring him to himself, with pulling him by the robe, and
violently shaking him.

The delights which he enjoyed at such a time, are only to be comprehended
by such souls, which have received from heaven the like favours.
Nevertheless, it is evident, that if it be possible for man to enjoy on
earth the felicities of heaven, it is then, when the soul, transported
out of itself, is plunged, and as it were lost, in the abyss of God.

But it was not only in these extatic transports, that Xavier was
intimately united to our Lord: In the midst of his labours, he had his
soul recollected in God, without any dissipation caused by the multitude
or intricacy of affairs; insomuch, that he remained entire in all he did,
and at the same time whole in Him, for whose honour he was then employed.

This so close and so continual an union, could only proceed from a tender
chanty: the divine love burning him up in such a manner, that his face
was commonly on fire; and both for his interior and outward ardour, they
were often forced to throw cold water into his bosom.

Frequently in preaching and in walking, he felt in himself such inward
scorching, that, not being able to endure it, he was constrained to give
himself air, by opening his cassock before his breast; and this he has
been seen to do on many occasions, in the public places at Malacca and at
Goa, in the garden of St Paul's college, and in the sandy walks of the
sea-shore.

Almost every hour, words of life and fire burst and sallied as it were
from out his mouth, which were indeed the holy sparkles of a burning
heart. As for example, "O most Holy Trinity! O my Creator! O my Jesus! O
Jesus, the desire of my soul!" He spoke these words in Latin, that he
might not be understood by the common people: and being on the coast of
Fishery, at the kingdom of Travancore, and at the Moluccas, he was heard
to speak so many times every day these words, _O Sanctissima Trinitas!_
that the most idolatrous barbarians, when they found themselves in
extreme dangers, or that they would express their amazement at any thing,
pronounced those very words, without understanding any thing more of them
than that they were holy and mysterious.

Even sleep itself had not the power to interrupt those tender
aspirations; and all the night long he was heard to say, "O my Jesus, my
soul's delight!" or other expressions as full of tenderness, which shewed
the inclination of his heart. Being out of his senses by the violence of
a burning fever, both at Mozambique and at Sancian, he spoke of God, and
to God, with more fervency than ever; insomuch, that his delirium seemed
only to be a redoubling of his love. He was so sensible of the interests
of the Divine Majesty, that, being touched to the quick with the enormity
of those crimes that were committed in the new world, he wrote to a
friend of his, in these very terms:--"I have sometimes an abhorrence of
my life, and would rather chuse to die than to behold so many outrages
done to Jesus Christ, without being able either to hinder or to repair
them."

For the rest, that he might always keep alive the fire of divine love, he
had incessantly before his eyes the sufferings of our Lord. At the sight
of the wounds and of the blood of a crucified God, he fell into sighs and
tears, and languishments, and extasies of love. He was consumed with the
zeal of returning his Saviour life for life; for martyrdom was his
predominant passion, and his sentiments are a continual proof of it. "It
sometimes happens, through a singular favour of the Divine Goodness,"
says he in one of his letters, "that for the service of God we run
ourselves into the hazard of death. But we ought to bear in mind, that we
are born mortal; and that a Christian is bound to desire nothing more
than to lay down his life for Jesus Christ."

From thence proceeded that abundant joy which he conceived, when the
faithful poured out their blood for faith; and he wrote to the Fathers at
Rome, on occasion of the massacre of the baptized Manarois;--"We are
obliged to rejoice in Jesus Christ, that martyrs are not wanting, not
even in our decaying times; and to give Him thanks, that, seeing so few
persons make the right use of His grace for their salvation, He permits
that the number of the happy shall be completed through the cruelty of
men." "Admirable news," says he elsewhere, "is lately come from the
Moluccas; they who labour there in the Lord's vineyard suffer
exceedingly, and are in continual hazard of their lives I imagine that
the Isles del Moro will give many martyrs to our Society, and they will
soon be called the Isles of Martyrdom. Let our brethren then, who desire
to shed their blood for Jesus Christ, be of good courage, and anticipate
their future joy. For, behold at length a seminary of martyrdom is ready
for them, and they will have wherewithal to satisfy their longings."

The same love which inspired him with the desire of dying for our
Saviour, made him breathe after the sight and the possession of God. He
spoke not but of paradise, and concluded almost all his letters with
wishing there to meet his brethren.

But his charity was not confined to words and thoughts,--it shone out in
his works and actions, and extended itself to the service of his
neighbour. Xavier seemed to be only born for the relief of the
distressed; he loved the sick with tenderness, and to attend them was
what he called his pleasure: he sought out not only wherewithal to feed
them but to feast them; and for that purpose begged from the Portuguese
the most exquisite regalios, which were sent them out of Europe. He was
not ashamed of going round the town with, a wallet on his back, begging
linen for the wounded soldiers; he dressed their hurts, and did it with
so much the more affection, when they were the most putrified and
loathsome to the smell. If he happened to meet with any beggar who was
sinking under sickness, he took him in his arms, bore him to the
hospital, prepared his remedies, and dressed his meat with his own hands.

Though all the miserable were dear to him, yet he assisted the prisoners
after a more particular manner, with the charities which he gathered for
them; and in Goa, which was the common tribunal of the Indies, he
employed one day in the week in doing good to such who were overwhelmed
with debts. If he had not wherewithal to pay off their creditors
entirely, he mollified them at least with his civilities, and obliged
them sometimes to release one moiety of what was owing to them.

The poor, with one common voice, called him their Father, and he also
regarded them as his children. Nothing was given him, but what passed
through his hands into theirs, who were members of Jesus Christ; even so
far as to deprive himself of necessaries. He heaped up, as I may call it,
a treasury of alms, not only for the subsistence of the meaner sort, who
are content with little, but for the maintenance of honourable families,
which one or two shipwrecks had ruined all at once; and for the
entertainment of many virgins of good parentage, whom poverty might
necessitate to an infamous course of living.

The greatest part of the miracles, which on so many occasions were
wrought by him, was only for the remedy of public calamities, or for the
cure of particular persons; and it was in the same spirit, that, being
one day greatly busied in hearing the confessions of the faithful at Goa,
he departed, abruptly in appearance, out of the confessional, and
from thence out of the church also, transported with some inward motion,
which he could not possibly resist: after he had made many turns about
the town, without knowing whither he went, he happened upon a stranger,
and having tenderly embraced him, conducted him to the college of the
Society. There that miserable creature, whom his despair was driving to
lay violent hands upon himself, having more seriously reflected on his
wicked resolution, pulled out the halter, which he had secretly about
him, and with which he was going to have hanged himself, and gave it into
the Father's hands. The saint, to whom it was revealed, that extreme
misery had reduced the unhappy wretch to this dismal melancholy, gave him
comfort, retained him in the college for some time, and at length
dismissed him with a round sum of money, sufficient for the entertainment
of his family. He recommended, without ceasing, his friends and
benefactors to our Lord; he prayed both day and night for the prosperity
of King John III. of Portugal, whom he called the true protector of all
the Society: But the persecutors of the saint had a greater share in his
devotions than any others; and at the same time when he was treated so
unworthily by the governor of Malacca, he daily offered for him the
sacrifice of the mass. He was used to say, that to render good for evil,
was in some sort a divine revenge; and he revenged himself in that very
sort on the governor of Comorine, which, in one of his letters is thus
attested: "My dear brother in Jesus Christ, (thus he wrote to Father
Mansilla,) I hear uncomfortable news, that the governor's ship is
destroyed by fire; that his houses also are burnt down; that he is
retired into an island, and has nothing left him, even for the necessary
provisions of life. I desire you, out of Christian charity, to go with
the soonest to his relief, with your Christians of Punical: get what
barks you can together, and load them with all manner of provisions; I
have written earnestly to the chief of the people, that they furnish you
with all things necessary, and especially with fresh water, which, as you
know, is very scarce in those desart islands. I would go in person to the
assistance of the governor, if I thought my presence might be acceptable
to him; but of late he hates me, and has written that he could not say,
without giving scandal, all the evils I have done him. God and man can
bear me witness, if ever I have done him the least prejudice."

His charity towards his neighbour has principally appeared in what he did
for the conversion of souls. It is difficult to enumerate all his travels
by land, and his voyages by sea; and if any one would take that pains, it
might be thought he had scarce the leisure to do any thing but travel.
Without mentioning his journey's from France to Italy, and from Italy to
Portugal, he went from Lisbon to Mozambique, and from Mozambique to
Melinda, to Socotoro, and in fine to Goa. From Goa he passed to Cape
Comorine, and to the Fishing-coast, from thence to Cochin, and returning
to Goa, came back to the coast of Fishery, entered far into the islands,
and returned to the Fishery, from whence he travelled to the kingdom of
Travancore, which is seated to the west.

After he had run over all these coasts, he was a second time at Cochin
and at Goa; from Goa he took the way of Cambaya, and having crossed that
whole region, which lies extended from the mouth of the river Indus, as
far as Cochin, he made the tour of Cape Cori, and went to the islands of
Ceylon, of Manar, and of Las Vaccas. There he took shipping for
Negapatan, and from thence undertook the voyage of Meliapor, along the
coasts of Coromandel. From Meliapor he set sail for Malacca, from Malacca
he descended towards the equinoctial, which having passed, he entered
into the southern hemisphere, as far as the Isle of Banda, and those of
Amboyna, Nuliager, Ulate, Baranura, Rosalao, and others without name,
unknown even to seamen and geographers.

In sequel of these voyages, he turned towards the Moluccas, was at
Ternata, and passed from thence to the Isles del Moro. Went again to
Ternata and Amboyna, repassed the equator, and returned to Malacca; from
thence, by sea, he regained the port of Cochin; but immediately after his
arrival departed for the coast of Fishery and Ceylon. After this he
returned to Goa, and drew downward on the same coast for Bazain; from
Bazain he returned once more to Goa and Cochin. He passed a-new from Goa
to Cochin, and from Cochin to Goa; from thence following the coast as far
as Cape Comorine, he set sail towards Malacca. Having there made some
little stay, he continued his course northward, and coasting certain
isles in sight of China, came at length to Japan. After he had made some
courses there, during the space of two years, from Cangoxima to Firando,
from. Firando to Amanguchi, from Amanguchi to Meaco, from Meaco back to
Amanguchi, and from thence to Bungo, he put once more to sea, touched at
the isle of Sancian, and was driven by tempest on the Isle of Mindanao,
one of the Phillippinas. Once again he went to Malacca, and to Goa; from
Goa, he repassed the fifth time to Malacca, and from thence arrived at
Sancian, where death concluded all his travels.

Behold the sequel of the voyages of the Indian apostle Francis Xavier! I
have omitted a vast number of islands and regions, where we are satisfied
he carried the light of the gospel; I say I have not mentioned them,
because the time is not precisely known, when he made these voyages. For
what remains, I undertake not to reckon up the leagues which he has
travelled, (the supputation would be difficult to make,) and content
myself to say in general, that, according to the rules of our
geographers, who have exactly measured the terrestrial globe, if all his
courses were to be computed, they would be found to be many times
exceeding the circumference of this world.

In the mean time, the least of his business, in all his travels, was to
travel: And they who were best acquainted with him, report of him, what
St Chrysostom said of the apostle St Paul, "That he ran through the world
with an incredible swiftness, and as it were on the wing," yet not
without labour, nor that labour without fruit, but preaching, baptizing,
confessing, disputing with the Gentiles, rooting out Idolaters, reforming
manners, and throughout establishing the Christian piety. His apostolical
labours were attended with all the incommodities of life; and if those
people were to be credited, who the most narrowly observed him, it was a
continual miracle that he lived; or rather the greatest miracle of Xavier
was not to have revived so many dead, but not to die himself of labour,
during the incessant sweat of ten years toiling.

His zeal alone sustained him; but how painful soever were the functions
of his ministry, he acquitted himself of them with so much promptitude
and joy, that, by the relation of Father Melchior Nugnez, he seemed to do
naturally all he did. These are the very words of Nugnez: "The Father,
Master Francis, in labouring for the salvation of the Saracens and
Idolaters, seemed to act not by any infused or acquired virtue, but by a
natural motion: for he could neither live, nor take the least pleasure,
but in evangelical employments; in them he found even his repose; and to
him it was no labour to conduct others to the love and knowledge of his
God."

Thus also, whensoever there was the least probability that the faith
might be planted in any new country of the Gentiles, he flew thither in
despite of all threatening difficulties. The certain number is not known
of those whom he converted, but the received opinion amounts it to seven
hundred thousand souls. Which notwithstanding, it ought not to be
believed that he instructed them but lightly; for before he christened
them, he gave them a thorough insight into all the principles of faith.
According to their different conditions, his instructions were also
different. He had some which were proper to youth, others for wives, for
widows, for servants, and for masters. He never changed places till he
had left behind him a solid establishment of faith, and capable of
preserving itself on its own basis. And in effect, of all the countries
which he made Christian, there is none to be found which relapsed into
idolatry, excepting only the town of Tolo; and not that neither for any
long continuance. But it is well known, that the people, who, during
the space of fifteen or sixteen years, had not seen the face of any
priest, or even of any Christian stranger, have been found instructed in
religion, and as fervent in the practice of good works, as if they had
but newly received baptism. It is known, that many of those converts were
not less firm in their belief, than the prince of the isle of Rosalao,
whom Pedro Martinez protests to have heard say, "That though all the
world should arm against him, they should never be able to tear out of
his heart that persuasion which Father Francis had inspired into him."

We know farther, that some of them having been made captives by the
Pagans, have preserved their faith entire in the midst of Heathenism; and
have chosen rather to lose their lives in torments, than renounce their
Saviour Jesus Christ. The saint was accustomed to desire earnestly of
God, the conversion of the Gentiles, in the sacrifice of the altar; and
for that very end, said a most devout prayer, which he composed in Latin;
and is thus rendered in our language.

"O eternal God, creator of all things, mercifully remember, that the
souls of Infidels are the work of thy hands, and that they are created to
thy resemblance. Behold, O Lord, how hell is filled with them, to the
dishonour of thy name. Remember that Jesus Christ thy son, for their
salvation, suffered a most cruel death; permit not, I beseech thee, that
he should be despised by those Idolaters. Vouchsafe to be propitiated by
the prayers of the church, thy most holy spouse, and call to mind thy own
compassion. Forget, O Lord, their infidelity, and work in such manner,
that at length they may acknowledge for their God, our Saviour Jesus
Christ, whom thou hast sent into the world, and who is our salvation, our
life, our resurrection, by whom we have been redeemed from hell, and to
whom be all glory now and evermore. Amen."

The industry which the saint employed in converting the nations of the
East, or in strengthening their conversion, was of various sorts. In
those places where he preached the gospel, he erected crosses on the
seashore, on hills, and in public passages, to the end, that the view of
that sign of our salvation might give the Gentiles the curiosity to know
the meaning of it, or to inspire them with religious thoughts, if they
had already heard speak of Jesus Christ.

As it was impossible for him to preach always, or in all places, he writ
many instructions relating to faith and to good manners, some more ample,
and others more brief, but all in the languages of the converted nations;
and it was by these instructions, in writing, that the children learned
to read. The saint also composed devout hymns, and set the Lord's Prayer
in musical numbers, to be sung, together with the Angelical Salutation,
and the Apostles' Creed. By these means he banished those ribald songs
and ballads, which the new Christians were accustomed to sing before they
had received baptism; for those of Xavier were so pleasing, to men,
women, and children, that they sung them day and night, both in their
houses, and in the open fields.

But amongst all the means which the Father used for the conversion of
Infidels, the most efficacious was this: So soon as he entered into a
country of Idolaters, he endeavoured to gain to God those persons who
were the most considerable, either for their dignity, or by their birth,
and especially the sovereign; not only because the honour of Jesus Christ
requires, that crowned-heads should be subject to him, but also, that, by
the conversion of princes, the people are converted. So much authority
there resides in the example of a monarch, over his subjects, in every
nation of the world.

He was of easy conversation to all sorts of persons, but more familiar
with the greatest sinners, not seeming to understand that they were
keepers of mistresses, blasphemers, or sacrilegious persons. He was
particularly free in his converse with soldiers, who are greater
libertines, and more debauched, in the Indies than elsewhere; for, that
they might the less suspect him, he kept them company; and because
sometimes, when they saw him coming, they hid their cards and dice, he
told them, "They were not of the clergy, neither could they continue
praying all the day; that cheating, quarrelling, and swearing, were
forbid to gamesters, but that play was not forbidden to a soldier."
Sometimes he played at chess himself, out of compliance, when they whom
he studied to withdraw from vice were lovers of that game; and a
Portuguese gentleman, whose name was Don Diego Norogna, had once a very
ill opinion of him for it. This cavalier, who had heard a report of
Xavier, that he was a saint-like man, and desired much to have a sight of
him, happened to be aboard of the same galley. Not knowing his person, he
enquired which was he, but was much surprised to find him playing at
chess with a private soldier; for he had formed in his imagination, the
idea of a man who was recollected and austere, one who never appeared in
public, but to discourse of eternity, or to work miracles: "What, in the
name of God," said Norogna, "is this your saint! For my part, I believe
not one syllable of his sanctity, and am much deceived if he be not as
arrant a priest as any of his fellows." Don Pedro de Castro, his comrade,
and cousin, took pains, to little purpose, to persuade Norogna of the
wonderful things which had been wrought by Xavier: Norogna still adhered
to his opinion, because he always found the Father cheerful, and in good
humour. The whole company going ashore on the coast of Malabar, he
perceived Xavier taking a walk by himself into a wood, and sent after him
one of his servants to observe his actions: The servant found the man of
God raised from the ground into the air; his eyes fixed on heaven, and
rays about his countenance. He ran to give notice of his discovery to his
master; who, upon the report, came thither, and was himself a witness of
it. Then Norogna was satisfied that Xavier was truly a saint, and that
his holiness was not incompatible with the gaiety of his conversation. By
these methods the apostle of the Indies attracted the hearts of the
soldiery to himself, before he gained them to our Lord.

He took almost the same measures with the merchants; for he seemed to be
concerned for nothing more than for their interests: He gave his
benediction to the vessels which they were sending out for traffic, and
made many enquiries concerning the success of their affairs, as if he had
been co-partner with them. But while he was discoursing with them of
ports, of winds, and of merchandizes, he dexterously turned the
conversation on the eternal gains of heaven: "How bent are our desires,"
said he, "on heaping up the frail and perishable treasures of this world,
as if there were no other life besides this earthly being, nor other
riches besides the gold of Japan, the silks of China, and the spices of
the Moluccas! Ah, what profits it a man to gain the universe, and lose
his soul?" These very words, which Father Ignatius had formerly used to
Xavier, in order to loosen him from the world, were gotten familiar to
him, and he had them frequently in his mouth. In respect of the new
Christians, his conduct was altogether fatherly. He suffered their rough
and barbarous behaviour; and required no more from them in the beginning,
than what might be expected then from people of base extraction, and
grown inveterate in vice As they were generally poor, he took a
particular care of their families; and obtained from the king of
Portugal, that the Paravas should be discharged from certain excessive
yearly tributes. He protected them more than once from the fury of their
neighbouring nations, who made war against them out of hatred to the
faith, and induced the governor of the Indies to send a royal army to
their relief; he saved them even from the violence of the officers, who
despoiled them of their goods through avarice, and set bounds to the
unjust exactions of those griping ministers, by threatening to complain
of them both to King John the Third, and to the Cardinal Infante, who was
grand inquisitor.

As the sin of impurity was the reigning vice in India amongst the
Portuguese, he applied himself, in a particular manner, to withdraw them
from their voluptuous living. The first rule of his proceeding was to
insinuate himself into the favour, not only of the concubinarians, but of
their mistresses; and he compassed this by the mildness of his aspect, by
the obligingness of his words, and sometimes by good offices. Yet we
cannot think that the conversions of sinners cost him only these
addresses. Before he treated with them concerning the important business
of their souls, he treated with God at the holy altars; but to render his
prayers more efficacious, he joined them with all manner of austerities.
Having notice that three Portuguese soldiers, belonging to the garrison
of Amboyna, had lived for five years past in great debauchery, he
got their good wills by his engaging carriage, and wrought so well, that
these libertines, as wicked as they were, lodged him in their quarters
during a whole Lent, so much they were charmed with his good humour. But
while he appeared thus gay amongst them in his outward behaviour, for
fear of giving them any disgust of his company, he underwent most
rigorous penances to obtain the grace of their conversion, and used his
body so unmercifully, that he was languishing for a month of those
severities. When Xavier had reduced his penitents to that point at which
he aimed, that is, when he had brought them to confession, they cost him
not less pains than formerly. He always begged of God their perseverance
with his tears; and frequently, when he had enjoined them some light
penance, paid for them the remainder of their debts with bloody
disciplining of his own body. But when he lighted on intractable and
stubborn souls, he left them not off for their contumacy, but rather
sought their good opinion; and, on occasion, shewed them a better
countenance than usual, that thence they might be given to understand how
ready he was for their reception.

When he went from Ternata to Amboyna, he left but two persons who were
visibly engaged in vice: The first opportunity which the vessels had of
repassing to Ternata, he writ expressly to one of his friends, that he
should salute those two scandalous sinners with all tenderness from him,
and let them know, that, upon the least sign which they should make him,
he would return to hear their confessions.

But these condescensions, and this goodness of the apostle, had nothing
in them of meanness, or of weakness; and he knew well enough to make use
of severity when there was occasion for it. Thus, a lady who had accused
herself in confession, to have looked upon a man with too alluring an
eye, was thus answered by him: "You are unworthy that God should look on
you; since, by those encouraging regards which you have given to a man,
you have run the hazard of losing God." The lady was so pierced with
these few words, that, during the rest of her life, she durst never look
any man in the face.

By all these methods, Xavier made so many converts. But whatever he
performed, he looked on it as no more than an essay; and he wrote, in the
year 1549, that if God would be pleased to bestow on him yet ten years
more of life, he despaired not but these small beginnings would be
attended with more happy consequences. This ardent desire of extending
farther the dominion of Jesus Christ, caused him to write those pressing
letters to the king of Portugal, and Father Ignatius, that he might be
furnished with a larger supply of missioners: he promised, in his
letters, to sweeten the labour of the mission, by serving all his
fellows, and loving them better than himself. The year he died, he writ,
that when once he had subdued the empire of China, and that of Tartary,
to the sceptre of Jesus Christ, he purposed to return into Europe by the
north, that he might labour in the reduction of heretics, and restoration
of discipline in manners; that after this he designed to go over into
Africa, or to return into Asia, in quest of new kingdoms, where he might
preach the gospel.

For what remains, though he was ever forming new designs, as if he were
to live beyond an age, yet he laboured as if he had not a day to live,
and so tugged at the work which he had in hand, that two or three days
and nights passed over his head without once thinking to take the least
manner of nourishment. In saying his office, it often happened to him to
leave, for five or six times successively, the same canonical hour, for
the good of souls, and he quitted it with the same promptitude that
afterwards he resumed it: he broke off his very prayers when the most
inconsiderable person had the least occasion for him; and ordered, when
he was in the deepest of his retirements, that if any poor man, or
even but a child, should desire to be instructed, he might be called from
his devotions.

No man perhaps was ever known to have run more dangers, both by land and
sea, without reckoning into the account the tempests which he suffered
in ten years of almost continual navigation. It is known, that being at
the Moluccas, and passing from isle to isle, he was thrice shipwrecked,
though we are not certain of the time or places; and once he was for
three days and nights together on a plank, at the mercy of the winds and
waves. The barbarians have often shot their arrows at him, and more than
once he fell into the hands of an enraged multitude. One day the Saracens
pursued him, and endeavoured to have stoned him; and the Brachmans
frequently sought after him to have murdered him, even to that point of
merciless barbarity, as to get fire to all the houses where they imagined
he might lie concealed. But none of all these dangers were able to
affright him; and the apprehension of dying could never hinder him from
performing his ordinary functions. It seemed that even dangers served to
the redoubling of his courage, and that, by being too intrepid, he
sometimes entered into the extreme of rashness. Being at Japan, he
reprehended the king of Amanguchi so severely for the infamy and scandal
of his vices, that Father John Fernandez, (who served him for
interpreter, as being more conversant than the saint in the language of
the court) was amazed and trembled in pronouncing what the Father put
into his mouth; as we are given to understand in a letter written by the
same Fernandez. Xavier, one day perceiving the fear of his companion,
forbade him absolutely either to change or soften any of his words: "I
obeyed him," says Fernandez, "but expected every moment when the
barbarian should strike me with his scymiter, and confess my
apprehensions of death were as much too great, as the concernment of
Father Francis was too little."

In effect, he was so far from fearing death, that he looked on it as a
most pleasing object. "If we die for so good a cause," said Xavier on
another occasion, "we ought to place it amongst the greatest benefits we
receive from God; and shall be very much obliged to those, who, freeing
us from a continual death, such as is this mortal life, shall put us in
possession of an eternal happiness: So that we are resolved to preach the
truth amongst them, in despite of all their threatenings, and, encouraged
by the hopes of divine assistance, obey the precept of our Saviour, who
commands us to prefer the salvation of others above our lives."

In the most hazardous undertakings, he hoped all things from God, and
from thence drew his assurance of daring all things. Behold what he says
himself concerning his voyage of Japan: "We set out full of confidence in
God, and hope, that, having him for our conductor, we shall triumph over
all his enemies.

"As to what remains, we fear not to enter into the lists with the doctors
of Japan; for what available knowledge can they have, who are ignorant of
the only true God, and of his only Son our Lord Jesus? And besides, what
can we justly apprehend, who have no other aim than the glory of God and
Jesus Christ, the preaching of the gospel, and the salvation of souls?
supposing that we were not only in a kingdom of barbarians, but in the
very dominion of devils, and that naked and disarmed, neither the most
cruel barbarity, nor the rage of hell, could hurt us without God's
permission. We are afraid of nothing but offending God Almighty; and
provided that we offend not him, we promise ourselves, through his
assistance, an assured victory over all our enemies. Since he affords
sufficient strength to every man for his service, and for avoiding sin,
we hope his mercy will not be wanting to us. But as the sum of all
consists in the good or evil use of his benefits, we also hope he will
give us grace to employ ourselves for his glory, by the prayers of his
spouse, and our holy mother the Church, and particularly by the
intercession of our Society, and those who are well affected to it. Our
greatest, comfort proceeds from this, that God beholds the scope of this
our voyage, that our only aim is to make known the Creator of the
universe to souls which are made after his own image; to bring those
souls to give him the worship due to him, and to spread the Christian
religion through all regions.

"With these encouragements, we doubt not but the issue of our voyage will
be prosperous; and two things especially seem to assure us, that we shall
vanquish all the opposition of hell; the one is the greatness of our holy
enterprize, the other is the care of Divine Providence, whose dominion is
of no less extent over devils than over men. I acknowledge, that in this
voyage, I foresee not only great labours, but also dangers of almost
inevitable death; and this imagination is frequently presented to my
thoughts, that if those of our Society, who are endued with the greatest
stock of knowledge, should come into the Indies, they would certainly
accuse us of too much rashness, and would be apt to think, that, in
exposing ourselves to these manifest dangers, we tempted God.
Nevertheless, upon a more serious reflection, I cease to fear; and hope
that the spirit of our Lord, which animates our Society, will regulate
their judgments concerning it. For my own particular, I think continually
on what I have heard our good Father Ignatius often say, that those of
our Society ought to exert their utmost force in vanquishing themselves,
and banish from them all those fears which usually hinder us from placing
our whole confidence in God. For, though divine hope is purely and simply
the grace of God, and that he dispenses it, according to his pleasure,
nevertheless, they who endeavour to overcome themselves, receive it more
frequently than others. As there is a manifest difference betwixt those,
who, abounding with all things, trust in God, and those, who, being
sufficiently provided with all necessaries, yet bereave themselves of
them, in imitation of Jesus Christ; so is there also, in those who trust
in God's providence, when they are out of danger, and those who, with the
assistance of his grace, dare voluntarily expose themselves to the
greatest hazards, which are in their proper choice and power to shun."

It was in the spirit of this holy confidence, that the saint, writing to
Simon Rodriguez, speaks in this manner to him:--

"Our God holds in his hand the tempests which infest the seas of China
and Japan; the rocks, the gulphs, and banks of sands, which are
formidably known by so many shipwrecks, are all of them under his
dominion. He is Sovereign over all those pirates which cruize the seas,
and exercise their cruelties on the Portuguese: and for this reason I
cannot fear them; I only fear lest God should punish me for being too
pusillanimous in his service; and so little capable, through my own
frailty, of extending the kingdom of his Son amongst those nations who
know him not."

He speaks in the same spirit to the Fathers of Goa, in giving them an
account of his arrival at Japan: "We are infinitely obliged to God, for
permitting us to enter into those barbarous countries, where we are to be
regardless, and in a manner forgetful of ourselves; for the enemies of
the true religion, being masters every where, on whom can we rely, but on
God alone? and to whom can we have recourse besides him? In our
countries, where the Christian faith is flourishing, it happens, I know
not how, that every thing hinders us from reposing ourselves on God; the
love of our relations, the bonds of friendship, the conveniences of life,
and the remedies which we use in sickness; but here, being distant from
the place of our nativity, and living amongst barbarians, where all human
succours are wanting to us, it is of absolute necessity that our
confidence in God alone should be our aid."

But the saint perhaps never discoursed better on this subject, than in a
letter written at his return from the Moluccas, after a dangerous
navigation. His words are these: "It has pleased God, that we should not
perish; it has also pleased him, to instruct us even by our dangers, and
to make us know, by our own experience, how weak we are, when we rely
only on ourselves, or on human succours. For when we come to understand
the deceitfulness of our hopes, and are entirely diffident of human
helps, we rely on God, who alone can deliver us out of those dangers,
into which we have engaged ourselves on his account: we shall soon
experience that he governs all things; and that the heavenly pleasures,
which he confers on his servants on such occasions, ought to make us
despise the greatest hazards; even death itself has nothing in it which
is dreadful to them, who have a taste of those divine delights; and
though, when we have escaped those perils of which we speak, we want
words to express the horror of them, there remains in our heart a
pleasing memory of the favours which God has done us; and that
remembrance excites us, day and night, to labour in the service of so
good a Master: we are also enlivened by it to honour him during the rest
of our lives, hoping, that, out of his abundant mercy, he will bestow on
us a new strength, and fresh vigour, to serve him faithfully and
generously, even to our death."

"May it please the Divine Goodness," he says elsewhere, "that good men,
whom the devil endeavours to affright in the service of God, might fear
no other thing besides displeasing him, in leaving off what they have
undertaken for his sake. If they would do this, how happy a life would
they then lead! how much would they advance in virtue, knowing, by their
own experience, that they can do nothing of themselves, but that they can
do all things by the assistance of his grace!"

He said, "that our most stedfast hold in dangers and temptations, was to
have a noble courage against the foe of our salvation, in a distrust of
our own strength, but a firm reliance on our Lord, so that we should not
only fear nothing under the conduct of such a general, but also should
not doubt of victory." He said also further, "that, in those dangerous
occasions, the want of confidence in God was more to be feared, than any
assault of the enemy; and that we should run much greater hazard in the
least distrust of the divine assistance, in the greatest dangers, than in
exposing ourselves to those very dangers." He added, lastly, "that this
danger was so much the more formidable, the more it was hidden, and the
less that we perceived it."

These thoughts produced in the soul of this holy man an entire diffidence
of himself, together with a perfect humility. He was the only discourse
of the new world; Infidels and Christians gave him almost equal honour;
and his power over nature was so great, that it was said to be a kind of
miracle, when he performed no miracle But all this served only to raise
confusion in him; because he found nothing in himself but his own
nothingness; and being nothing in his own conceit, he could not
comprehend, how it was possible for him to be esteemed. Writing to the
doctor of Navarre, before his voyage to the Indies, he told him, "That it
was a singular grace of heaven to know ourselves; and that, through the
mercy of God, he knew himself to be good for nothing."

"Humbly beseech our Lord," he wrote from the Indies to Father Simon
Rodriguez, "that I may have power to open the door of China to others;
where I am, I have done but little." In many other passages of his
letters, he calls himself an exceeding evil man; a great sinner; and
conjures his brethren to employ their intercessions to God in his behalf.
"Bring to pass, by your prayers," says he to one of them, "that though my
sins have rendered me unworthy of the ministerial vocation, yet God may
vouchsafe, out of his infinite goodness, to make use of me."

"I beseech you," says he to another, "to implore the heavenly assistance
for us; and to the end you may do it with the greater fervency, I beseech
our Lord, that he would give you to understand, how much I stand in need
of your intercession."

"It is of extreme importance to my consolation," he writes to the fathers
of Goa, "that you understand the wonderful perplexity in which I am.
As God knows the multitude and heinousness of my sins, I have a thought
which much torments me; it is, that God perhaps may not prosper our
undertakings, if we do not amend our lives, and change our manners: it is
necessary, on this account, to employ the prayers of all the religious of
our Society, and of all our friends, in hope that, by their means, the
Catholic church, which is the spouse of our Lord Jesus, will communicate
her innumerable merits to us; and that the Author of all good will
accumulate his graces on us, notwithstanding our offences."

He attributed all the fruits of his labours to an evident miracle of the
Divine Power, which made use of so vile and weak an instrument as
himself, to the end it might appear to be the work of God. He said, "that
they who had great talents, ought to labour with great courage for the
safety of souls; since he, who was wanting in all the qualities which are
requisite to so high a calling, was not altogether unprofitable in his
ministry."

As he had a mean opinion of himself, and that his own understanding was
suspected by him, he frequently, by his letters, requested his brethren
of Italy, and Portugal, to instruct him in the best method of preaching
the gospel profitably. "I am going," said he, "to publish Jesus Christ,
to people who are part Idolaters, and part Saracens; I conjure you, by
Jesus Christ himself, to send me word, after what manner, and by what
means, I may instruct them. For I am verily persuaded, that God will
suggest those ways to you, which are most proper for the easy reduction
of those people into his fold; and if I wander from the right path, while
I am in expectation of your letters, I hope I shall return into it, when
I shall have received them."

All that succeeded well to his endeavours in the service of our Lord, he
attributed to the intercession of his brethren. "Your prayers," he writ
to the Fathers at Rome, "have assuredly obtained for me the knowledge of
my infinite offences; and withal the grace of unwearied labouring, in the
conversion of Idolaters, notwithstanding the multitude of my sins."

But if the designs which he was always forming, for the advancement of
religion, happened to be thwarted, he acknowledged no other reason of
those crosses than his own sins, and complained only of himself.

As for those miracles which he continually wrought, they passed, in his
opinion, as the effects of innocence in children, or for the fruits of
faith in sick persons. And when, at the sight of a miraculous
performance, the people were at any time about to give him particular
honours, he ran to hide himself in the thickest of a forest; or when he
could not steal away, he entered so far into the knowledge of himself,
that he stood secure from the least temptation of vain glory. It even
seemed, that the low opinion which he had of his own worth, in some
sort blinded him, in relation to the wonders which he wrought, so that he
perceived not they were miracles.

It was the common talk at Goa, that he had raised the dead on the coast
of Fishery. After his return to Goa, James Borba and Cozmo Annez, his
two intimate friends, requested him to inform them, for God's further
glory, how those matters went; and particularly they enquired concerning
the child who was drowned in the well. The holy man, at this request,
hung down his head, and blushed exceedingly: when he was somewhat
recovered of his bashfulness, "Jesus," said he, "what, I to raise the
dead! can you believe these things of such a wretch as I am?" After
which, modestly smiling, he went on, "Alas, poor sinner that I am! they
set before me a child, whom they reported to be dead, and who perhaps was
not; I commanded him, in the name of God, to arise; he arose indeed, and
there was the miracle."

Ordognez Cevalio, who travelled almost round the world, tells us, in the
relations of his voyages, that, in India, he happened to meet a Japonese,
who informed him, in a discourse which they had together of these
particulars: "Know," said he, "that being in Japan, a Bonza by
profession, I was once at an assembly of our Bonzas, who, upon the
report of so many miracles as were wrought by Father Francis Xavier,
resolved to place him in the number of their gods; in order to which,
they sent to him a kind of embassy; but the Father was seized with horror
at the proposition of their deputies. Having spoken of God to them, after
a most magnificent and elevated manner, he spake of himself in terms so
humble, and with so much self-contempt, that all of us were much edified
by his procedure; and the greatest part of us seriously reflecting,
rather on his carriage than his words, from priests of idols, which we
were, became the worshippers of Jesus Christ."

He shunned the offices of the Society, and believed himself unworthy of
them. "I cannot tell you," wrote he from Cochin to Father Ignatius, "how
much I stand obliged to the Japonese; in favour of whom, God has given me
clearly to understand the infinite number of my sins; for till that time,
I was so little recollected, and so far wandered out of myself, that I
had not discovered, in the bottom of my heart, an abyss of imperfections
and failings. It was not till my labours and sufferings in Japan, that I
began at length to open my eyes, and to understand, with God's
assistance, and by my own experience, that it is necessary for me to have
one, who may watch over me, and govern me. May your holy charity be
pleased, for this reason, to consider what it is you do, in ranging under
my command so many saint-like souls of the fathers and brethren of our
Society. I am so little endued with the qualities which are requisite for
such a charge, and am so sensible that this is true, through God's mercy,
that I may reasonably hope, that, instead of reposing on me the care
of others, you will repose on others the care of me." He infinitely
esteemed those missioners who were his seconds; and accounted his own
pains for nothing, in comparison of theirs. After having related, what
had been performed by Father Francis Perez in Malacca; "I confess, my
brethren," said he to Paul de Camerino and Antonio Gomez, "that, seeing
these things, I am ashamed of myself; and my own lazy cowardice makes me
blush, in looking on a missioner, who, infirm and languishing as he is,
yet labours without intermission in the salvation of souls." Xavier more
than once repeats the same thing in his letter, with profound sentiments
of esteem for Perez, and strange contempt of his own performances.

He recommends not any thing so much to the gospel-labourers as the
knowledge of themselves, and shunning of pride; and we need only to open
any of his letters, to behold his opinions on that subject,

"Cultivate humility with care, in all those things which depraved nature
has in horror; and make sure, by the assistance of divine grace, to gain
a thorough knowledge of yourselves; for that understanding of ourselves
is the mother of Christian humility. Beware especially, lest the good
opinion, which men have conceived of you, do not give you too much
pleasure: for those vain delights are apt to make us negligent; and that
negligence, as it were by a kind of enchantment, destroys the humility of
our hearts, and introduces pride instead of it.

"Be distrustful of your proper strength, and build nothing upon human
wisdom, nor on the esteem of men, By these means you will be in condition
to bear whatsoever troubles shall happen to you; for God strengthens the
humble, and gives him courage; he is proof against the greatest labours,
and nothing can ever separate him from the charity of Jesus Christ; not
the devil with his evil angels, nor the ocean with its tempests, nor the
most brutal nations with all their barbarity. And if God sometimes
permits that the devil put impediments in his way, or that the elements
make war against him, he is persuaded, that it is only for the expiation
of his sins, for the augmentation of his merits, and for the rendering
him more humble.

"They who fervently desire to advance God's glory, ought to humble
themselves, and be nothing in their own opinion; being diffident, even in
the smallest matters, of their own abilities; to the end, that in great
occasions, becoming much more diffident of themselves, through a
principle of Christian humility, they may entirely confide in God; and
this confidence may give them resolution; for he who knows that he is
assisted from above, can never degenerate into weakness.

"Whatever you undertake will be acceptable in the sight of God, if there
appear in your conduct a profound humility, and that you commit the care
of your reputation into his hands; for he himself will not be wanting to
give you both authority and reputation with men, when they are needful
for you; and when he does it not, it is from his knowledge that you will
not ascribe to him that which only can proceed from him. I comfort myself
with thinking, that the sins of which you find yourselves guilty, and
with which you daily upbraid your own consciences, produce in you an
extreme horror of windy arrogance, and a great love of perfection; so
that human praises will become your crosses, and be useful to admonish
you of your failings.

"Take heed of yourselves, my dearest brethren; many ministers of the
gospel, who have opened the way of heaven to other men, are tormented in
hell for want of true humility, and for being carried away with a vain
opinion of themselves; on the contrary, there is not to be found in hell
one single soul which was sincerely humble."

These are the instructions which the saint gave in general to his
brethren on the subject of humility; and, next, behold some particular
admonitions which were addressed to some amongst them:--

"I conjure you to be humble and patient towards all the world," says he
to Father Cyprian, who preached the gospel at Meliapore; "for, believe
me, nothing is to be done by haughtiness and choler, when it cannot be
accomplished by modesty and mildness." He continues; "We deceive
ourselves, in exacting submission and respect from men, without any other
title to it than being members of our Society, and without cultivating
that virtue which has acquired us so great an authority in the world; as
if we rather chose to recommend ourselves by that credit and reputation,
than by the practice of humility and patience, and those other virtues by
which our Society has maintained its dignity and honour with mankind."

"Be mindful," writes he to Father Barzaesus, who was rector of' the
college of Goa, "to read frequently the instructions which I have left
with you, particularly those which concern humility; and take an especial
care in considering what God has done by you, and by all the labourers of
the Society, that you do not forget yourself: for my own particular, I
should be glad, that all of you would seriously think how many things God
leaves undone, because you are wanting to him in your fidelity; and
I would rather that consideration should employ your thoughts, than those
great works which it has pleased our Lord to accomplish by your ministry;
for the first reflection will cover you with confusion, and make you
mindful of your weakness; but, instead of that, the second will puff you
up with vanity, and expose you to the danger of having thoughts of
arrogance."

This well-grounded humility in Xavier, was the principle of a perfect
submission to the will of God. He never undertook any thing without
consulting him before-hand; and the divine decrees were his only rule. "I
have made continual prayers," says he, speaking of his voyage to
Macassar, "to know what heaven requires of me; for I was firmly resolved
not to be wanting on my part to fulfil the will of God, whensoever it
should be made known to me. May it please our Lord," said he on the same
subject, "that out of his goodness we might understand what he designs by
us, to the end we might entirely conform ourselves to his holy will so
soon as it shall be discovered to us; for he commands us to be always in
a readiness to obey him at the first signal; and it becomes us to be as
strangers in this world, always prepared to follow the voice of our
conductor."

"I wish," said he, in another place, "that God would declare to us his
most holy will, concerning the ministries and countries where I may best
employ my labours for his glory. I am ready, by his grace, to execute
those things which he makes me understand to be most pleasing to him, of
whatsoever nature they may be; and, undoubtedly, he has admirable means
of signifying his good pleasure to us; such as are our inward sentiments
and heavenly illuminations, which leave no remaining scruple concerning
the place to which he has designed us, nor what we are to undertake for
his service. For we are like travellers, not fixed to any country through
which we pass. It is our duty to be prepared to fly from one region to
another, or rather into opposite regions, where the voice of heaven shall
please to call us. East and west, north and south, are all indifferent to
me, provided I may have an opportunity of advancing the glory of our
Lord."

He says elsewhere, "I could wish, that you had ever in your mind this
meditation, that a ready and obedient will, which is entirely devoted to
God's service, is a more pleasing sacrifice to the Divine Majesty, than
all the pomp and glitter of our noisy actions, without the interior
disposition."

Being thoroughly convinced that the perfection of the creature consists
in willing nothing but the will of the Creator, he spoke incessantly of
God's good pleasure, and concluded almost all his letters with his
desires of knowing and fulfilling it. He sacrificed all to that
principle; even his ardent wishes to die for Jesus by the hands of the
barbarians: for though he breathed after martyrdom, he well understood
that the tender of our life is not acceptable to God, when he requires it
not; and he was more fearful of displeasing him, than desirous of being a
martyr for him. So that he died satisfied, when he expired in a poor
cabin of a natural death, though he was at that very time on the point of
carrying the faith into the kingdom of China: And it may be therefore
said, that he sacrificed not only his own glory, but even that of Jesus
Christ, to the good pleasure of God Almighty.

A man so submissive to the orders of heaven, could not possibly want
submission in regard of his superior, who was to him in the place of God.
He had for Father Ignatius, general of the Society of Jesus, a veneration
and reverence, mixed with tenderness, which surpass imagination. He
himself has expressed some part of his thoughts on that subject, and we
cannot read them without being edified. In one of his letters, which
begins in this manner, "My only dear Father, in the bowels of Jesus
Christ;" he says at the conclusion, "Father of my soul, for whom I have a
most profound respect, I write this to you upon my knees, as if you
were present, and that I beheld you with my eyes." It was his custom to
write to him in that posture; so high was the place which Ignatius held
within his heart.

"God is my witness, my dearest Father," says he in another letter, "how
much I wish to behold you in this life, that I might communicate to you
many matters, which cannot be remedied without your aid; for there is no
distance of places which can hinder me from obeying you. I conjure you,
my best Father, to have some little consideration of us who are in the
Indies, and who are your children. I conjure you, I say, to send hither
some holy man, whose fervour may excite our lazy faintness. I hope, for
the rest, that as you know the bottom of our souls, by an illumination
from heaven, you will not be wanting to supply us with the means of
awakening our languishing and drowsy virtue, and of inspiring us with the
love of true perfection." In another of his letters, which is thus
superscribed, "To Ignatius, my holy Father in Jesus Christ," he sends him
word, that the letter which he received from his holy charity, at his
return from Japan, had replenished him with joy; and that particularly he
was most tenderly affected with the last words of it: "I am all yours,
yours even to that degree, that it is impossible for me to forget you,
Ignatius." "When I had read those words," said he, "the tears came
flowing into my eyes, and gushing out of them; which makes me, that I
cannot forbear writing them, and recalling to my memory that sincere and
holy friendship which you always had, and still have, for me; nothing
doubting, but that if God has delivered me from so many dangers, it has
principally proceeded from your fatherly intercessions for me." He calls
himself his son in all his letters, and thus subscribes himself in one:
"The least of your children, and most distant from you, Francis Xavier."
But the high ideas which Francis had of Ignatius, caused him frequently
to ask his advice in relation to his own conduct. "You will do a
charitable work," said he, "in writing to me a letter, full of spiritual
instructions, as a legacy bequeathed to one who is the least of all your
children, at the farthest distance from you, and who is as it were
banished from your presence, by which I may partake some part of those
abundant treasures which heaven has heaped upon you. I beseech you not to
be too niggardly in the accomplishment of my desires." "I conjure you,"
says he elsewhere, "by the tender love of Jesus Christ, to give me the
method which I ought to keep, in admitting those who are to be members of
our Society; and write to me at large, considering the smallness of my
talent, which is well known to you; for if you give me not your
assistance, the poor ability which I have in these matters, will be the
occasion of my losing many opportunities for the augmentation of God's
glory."

In prescribing any thing that was difficult to his inferiors, he
frequently intermixed the name of Ignatius: "I pray you by our Lord, and
by Ignatius, the Father of our Society. I conjure you by the obedience,
and by the love which you owe to our Father Ignatius." "Remember," said
he farther, "to what degree, both great and small, respect our Father
Ignatius."

With these sentiments, both of affection and esteem, he depended
absolutely on his superior. "If I believed," says he, writing from the
Indies to Father Simon Rodriguez, "that the strength of your body were
equal to the vigour of your mind, I should invite you to pass the seas,
and desire your company in this new world; I mean, if our Father Ignatius
should approve and counsel such a voyage: For he is our parent, it
behoves us to obey him; and it is not permitted us to make one step
without his order."

In this manner, Xavier had recourse to Ignatius on all occasions, as much
as the distance of places would permit; and the orders which he received,
were to him inviolable laws. "You shall not suffer any one," so he writ
to Gaspar Barzæus, rector of the college of Goa, "to receive the orders
of priesthood, who is not sufficiently learned; and who has not given,
for the space of many years, sufficient examples of his good life in our
Society; because our Father Ignatius has expressly forbidden it." For
the same reason he exactly observed the constitutions of the Society.
"Make not haste," writes he in the same letter to Barzæus, "to receive
children which are too young; and totally reject such sorts of people,
whom Father Ignatius would have for ever excluded from our order." But
nothing, perhaps, can more clearly discover how perfect the submission of
Xavier was, than what his superior himself thought of it. At the time
when Xavier died, Ignatius had thoughts of recalling him from the Indies;
not doubting, but at the first notice of his orders, this zealous
missioner would leave all things out of his obedience. And on this
occasion he wrote to him a letter, bearing date the 28th of June, in the
year 1553. Behold the passage which concerns the business of which we are
speaking: "I add," says Ignatius in his letter, "that having in prospect
the salvation of souls, and the greater service of our Lord, I have
resolved to command you, in virtue of holy obedience, to return into
Portugal with the first opportunity; and I command you this in the name
of Christ. But that you may more easily satisfy those, who are desirous
of retaining you in the Indies, for the good of those countries, I will
present you with my reasons: You know, in the first place, of what weight
are the orders of the king of Portugal, for the confirmation of religion
in the East, for the propagation of it in, Guinea and Brasil; and you can
rightly judge, that a prince so religious as he, will do all things
necessary for the advancement of God's honour, and the conversion of
people, if one of your ability and experience shall personally instruct
him; And besides, it is of great importance, that the holy apostolical
see should be informed of the present state of India, by some authentic
witness; to the end, that Popes may issue out spiritual supplies, as well
to the new as to the ancient Christianity of Asia; without which, neither
the one nor the other can subsist, or cannot subsist without much
trouble; and nobody is more proper than yourself for this, both in
respect of your knowledge in the affairs of the new world, and of your
reputation in these parts.

"You know, moreover, of what consequence it is, that the missioners, who
are sent to the Indies, should be proper for the end proposed; and it is
convenient, on that account, that you come to Portugal and Rome: for not
only many more will be desirous of going on those missions, but you will
make a better choice of missioners, and will see more clearly to what
parts such and such are proper to be sent. You judge yourself of what
consideration it is, not to be mistaken in these affairs; and whatsoever
relation you can send us, your letters are not sufficient to give us a
true notion of what labourers are fitting for the Indies. It is necessary
that you, or some one as intelligent as you, should know and practise
those who are designed for those countries. Besides what it will be in
your power to do for the common benefit of the East, you will warm the
zeal of the king of Portugal, in relation to Ethiopia, which has been
under consideration for so many years, but nothing yet performed. You
will also be of no little use to the affairs of Congo and Brasil, on
which you can have no influence in India, for want of commerce betwixt
them and you. But if you think your presence may be necessary, for the
government of those of the Society who are in the Indies, you may govern
them more easily from Portugal, than you can from China or Japan. For
what remains, I remit you to the Father, Master Polanque, and recommend
myself most cordially to your good prayers, beseeching the Divine
Goodness to multiply his favours on you; to the end, that we may
understand his most holy will, and that we may perfectly perform it."

Father Polanque, who was secretary to Father Ignatius, and confident to
all his purposes, has given testimony, that the intention of the holy
founder was to make Xavier general of the Society. The letter of Ignatius
found Xavier dead. But we may judge of what he would have done, by what
he writ before his death to Ignatius himself, who had testified so
earnest a desire to see him: "Your holy charity," says he in his letter,
"tells me, that you have an earnest desire to see me once again in this
present life: God, who looks into the bottom of my heart, can tell how
sensibly that mark of your tenderness has touched me. Truly, whenever
that expression of yours returns to my remembrance, and it frequently
returns, the tears come dropping from my eyes, and I cannot restrain
them; while I revolve that happy thought, that once, yet once again it
may be given me to embrace you. I confess, it appears difficult to
compass my desires, but all things are possible to holy obedience."

Undoubtedly, if the letter of Ignatius had found Xavier alive, he had
soon been seen in Europe; for having offered, of his own free motion, to
leave the Indies, Japan, and China, and all the business which he had
upon his hands, and having said, that the least beckoning of his superior
should be sufficient for it, what would he not have done, when he had
received a positive command to abandon all, and repass the seas?

His maxims of obedience shew clearly what his own submission was.

"There is nothing more certain, nor less subject to mistake, than always
to be willing to obey. On the contrary, it is dangerous to live in
complaisance to our own wills, and without following the motion of our
superiors; for though we chance to perform any good action, yet if we
never so little deviate from that which is commanded us, we may rest
assured, that our action is rather vicious than good.

"The devil, by his malicious suggestions, tempts the greatest part of
those who have devoted themselves to God's service: 'What make you
there?' he secretly whispers; 'See you not that you do but lose your
labour?' Resist that thought with all your strength; for it is capable
not only of hindering you in the way to perfection, but also of seducing
you from it: and let every one of you persuade himself, that he cannot
better serve our Lord, than in that place where he is set by his
superior. Be also satisfied, that when the time of God is come, he will
inspire your superiors with thoughts of sending you to such places, where
your labours shall abundantly succeed. In the mean time, you shall
possess your souls in peace. By this means, you will well employ your
precious time, though too many do not understand its value, and make
great proficiencies in virtue. It is far otherwise with those restless
souls, who do no good in those places where they wish to be, because they
are not there; and are unprofitable both to themselves and others where
they are, because they desire to be otherwhere.

"Perform, with great affection, what your superiors order you, in
relation to domestic discipline, and suffer not yourself to be surprised
with the suggestions of the evil spirit, who endeavours to persuade you,
that some other employment would be fitter for you; his design is, that
you should execute that office ill in which you are employed: I entreat
you, therefore, by our Lord and Saviour Jesus Christ, to consider
seriously, how you may overcome those temptations, which give you a
distaste of your employment; and to meditate, more on that, than how to
engage yourself in such laborious affairs, as are not commanded you. Let
no man flatter himself; it is impossible to excel in great matters,
before we arrive to excel in less: and it is a gross error, under the
pretence of saving souls, to shake off the yoke of obedience, which is
light and easy, and to take up a cross, which, without comparison, is
more hard and heavy.

"It becomes you to submit your will and judgement to your governors; and
to believe that God, will inspire them, in reference to you, with that,
which will be most profitable to you. For the rest, beware of asking any
thing with importunity, as some have done, who press their superiors
with such earnestness, that they even tear from them that which they
desire, though the thing which they demand be in itself pernicious; or if
it be refused them, complain in public, that their life is odious to
them: they perceive not, that their unhappiness proceeds from their
neglect of their vow, and their endeavour to appropriate that will to
themselves, which they have already consecrated to our Lord. In effect,
the more such people live according to their own capricious fancy, the
more uneasy and melancholy is their life."

The holy man was so thoroughly persuaded, that the perfection of the
Society of Jesus consisted in obedience, that he frequently commanded his
brethren, in virtue of their holy obedience, thereby to increase their
merit.

"I pray you," said he to two missioners of Comorine, "to go to the Isles
del Moro; and to the end you may the better have occasion of meriting by
your obedience, I positively command you."

But it is impossible to relate, with what tenderness he loved the
Society, or how much he concerned himself in all their interests, though
of the smallest moment. Being in Portugal, before his voyage to the
Indies, he wrote not any letters to Rome, wherein he did not testisfy his
great desire to know what progress it made in Italy. Writing to the
Fathers, Le Gay, and Laynez, he says thus: "Since our rule is confirmed,
I earnestly desire to learn the names of those who are already received
into our order, and of such as are upon the point of being admitted. He
exhorts them, to thank the king of Portugal, for the design which his
majesty had to build a college, or a house for the Society: and we ought
to make this acknowlegment to the king," said he, "to engage him thereby
to begin the building."

The news which he received from Father Ignatius, and the other Fathers
who were at Rome, gave him infinite consolation. "I have received your
letters, which I expected with much impatience; and have received them
with that joy, which children ought to have in receiving some pleasing
news from their mother. In effect, I learn from them the prosperous
condition of all the Society, and the holy employments wherein you engage
yourselves without intermission." He could scarcely moderate his joy,
whensoever he thought on the establishment of the Society. Thus he wrote
from the Indies to Rome: "Amongst all the favours which I have received
from God in this present life, and which I receive daily, the most
signal, and most sensible, is to have heard that the institute of our
Society has been approved and confirmed by the authority of the Holy See
I give immortal thanks to Jesus Christ, that he has been pleased his
vicar should publicly establish the form of life, which he himself has
prescribed in private to his servant, our Father Ignatius."

But Xavier also wished nothing more, than to see the Society increased;
and he felt a redoubling of his joy, by the same proportion, when he had
notice of their gaining new houses in the East, or when he heard, from
Europe, of the foundation of new colleges.

To conclude, he had not less affection for the particular persons, who
were members of the Society, than for the body of it. His brethren were
ever present in his thoughts; and he thought it not enough to love them
barely, without a continual remembrance of them. "I carry about with me
(thus he writes to the Fathers at Rome) all your names, of your own
handwriting, in your letters; and I carry them together with the solemn
form of my profession." By which he signifies, not only how dear the sons
of the Society were to him, but also how much he esteemed the honour of
being one of their number.

The love which he bore to gospel-poverty, caused him to subsist on alms,
and to beg his bread from door to door, when he might have had a better
provision made for him. Being even in the college of Goa, which was well
endowed, he sought his livelihood without the walls, the more to conform
himself to the poverty of his blessed Saviour. He was always very meanly
clothed, and most commonly had so many patches on his cassock, that
the children of the idolaters derided him. He pieced up his tatters with
his own hand, and never changed his habit till it was worn to rags; at
least, if the honour of God, and the interest of religion, did not
otherwise oblige him. At his return from Japan to Malacca, where he was
received with so much honour, he wore on his back a torn cassock, and a
rusty old hat on his head.

The Portuguese, beholding him always so ill apparelled, often desired him
to give them leave to present him with a new habit; but seeing he would
not be persuaded, they once devised a way of stealing his cassock while
he was asleep. The trick succeeded, and Xavier, whose soul was wholly
intent on God, put on a new habit, which they had laid in the place of
his old garment, without discovering how they had served him. He passed
the whole day in the same ignorance of the cheat, and it was not till the
evening that he perceived it; for supping with Francis Payva, and other
Portuguese, who were privy to the matter,--"It is perhaps to do honour to
our table," said one amongst them, "that you are so spruce to-day, in
your new habit." Then, casting his eyes upon his clothes, he was much
surprised to find himself in so strange an equipage. At length, being
made sensible of the prank which they had played him, he told them,
smiling, "That it was no great wonder that this rich cassock, looking for
a master in the dark, could not see its way to somebody who deserved it
better."

As he lived most commonly amongst the poorer sort of Indians, who had
nothing to bestow, and who, for the most part, went naked, he enjoyed his
poverty without molestation. All his moveables were a mat, on which he
lay sometimes, and a little table, whereon were his writings, and some
little books, with a wooden crucifix, made of that which the Indians call
the wood of St Thomas.

He cheerfully underwent the greatest hardships of poverty; and, writing
from Japan to the Fathers of Goa, his words were these:--"Assist me, I
beseech you, my dear brethren, in acknowledging to Almighty God the
signal favour he has done me. I am at length arrived at Japan, where
there is an extreme scarcity of all things, which I place amongst the
greatest benefits of Providence."

Mortification is always the companion of poverty, in apostolical persons.
Xavier bore Constantly along with him the instruments of penance;
haircloth, chains of iron, and disciplines, pointed at the ends, and
exceeding sharp. He treated his flesh with great severity, by the same
motive which obliged St Paul, the apostle, to chastise his body, and to
reduce it into servitude, lest, having preached to other men, he might
himself become a reprobate.

At sea, the ship tackling served him for a bed; on land, a mat, or the
earth itself. He eat so little, that one of his companions assures us,
that, without a miracle, he could not have lived. Another tells us, that
he seldom or never drank wine, unless at the tables of the Portuguese;
for there he avoided singularity, and took what was given him. But,
afterwards, he revenged himself on one of those repasts, by an abstinence
of many days.

When he was at Cape Comorine, the viceroy; Don Alphonso de Sosa, sent him
two barrels of excellent wine. He did not once taste of it, though he
was then brought very low, through the labours of his ministry, but
distributed the whole amongst the poor.

His ordinary nourishment, in the Indies, was rice boiled in water, or
some little piece of salt fish; but during the two years and a half of
his residence in Japan, he totally abstained from fish, for the better
edification of that people; and wrote to the Fathers at Rome, "that he
would rather choose to die of hunger, than to give any man the least
occasion of scandal." He also says, "I count it for a signal favour, that
God has brought me into a country destitute of all the comforts of life,
and where, if I were so ill disposed, it would be impossible for me to
pamper up my body with delicious fare." He perpetually travelled, by
land, on foot, even in Japan, where the ways are asperous, and almost
impassible; and often walked, with naked feet, in the greatest severity
of winter.

"The hardships of so long a navigation," says he, "so long a sojourning
amongst the Gentiles, in a country parched up with excessive heats, all
these incommodities being suffered, as they ought to be, for the sake of
Christ, are truly an abundant source of consolations: for myself, I am
verily persuaded, that they, who love the cross of Jesus Christ, live
happy in the midst of sufferings; and that it is a death, when they have
no opportunities to suffer. For, can there be a more cruel death, than to
live without Jesus Christ, after once we have tasted of him? Is any thing
more hard, than to abandon him, that we may satisfy our own inclinations?
Believe me, there is no other cross which is to be compared to that. How
happy is it, on the other side, to live, in dying daily, and in
conquering our passions, to search after, not our proper interests, but
the interests of Jesus Christ?"

His interior mortification was the principle of these thoughts, in this
holy man; from the first years of his conversion, his study was to gain
an absolute conquest on himself; and he continued always to exhort others
not to suffer themselves to be hurried away by the fury of their natural
desires. He writes thus to the fathers and brethren of Coimbra, from
Malacca:--"I have always present, in my thoughts, what I have heard from
our holy Father Ignatius, that the true children of the Society of Jesus
ought to labour exceedingly in overcoming of themselves.

"If you search our Lord in the spirit of truth," says he to the Jesuits
of Goa, "and generously walk in those ways, which conduct you to him, the
spiritual delights, which you taste in his service, will sweeten all
those bitter agonies, which the conquest of yourselves will cost you. O
my God, how grossly stupid is mankind not to comprehend, that, by a faint
and cowardly resistance of the assaults of the devil, they deprive
themselves of the most pure and sincere delights which life can give
them."

By the daily practice of these maxims, Xavier came to be so absolute a
master of his passions, that he knew not what it was to have the least
motion of choler and impatience; and from thence proceeded partly, that
tranquillity of soul, that equality  of countenance, that perpetual
cheerfulness, which rendered him so easy and so acceptable in all
companies.

It is natural for a man, who is extremely mortified, to be chaste; and so
was Xavier, to such a degree of perfection, that we have it certified
from his ghostly fathers, and, amongst others, from the vicar of
Meliapore, that he lived and died a virgin. From his youth upward he had
an extreme horror for impurity; notwithstanding, that he was of a
sanguine complexion, and naturally loved pleasure. While he was a student
at Paris, and dwelt in the college of Sainte Barbe, his tutor in
philosophy, who was a man lost in debauches, and who died of a dishonest
disease, carried his scholars by night to brothel-houses. The abominable
man did all he could towards the debauching of Francis Xavier, who was
handsome, and well shaped, but he could never accomplish his wicked
purpose; so much was the youth estranged from the uncleanness of all
fleshly pleasures.

For what remains, nothing can more clearly make out his love to purity,
than what happened to him once at Rome. Simon Rodriguez being fallen
sick, Father Ignatius commanded Xavier to take care of him during his
distemper. One night, the sick man awaking, saw Xavier, who was asleep at
his bed's feet, thrusting out his arms in a dream, with the action of one
who violently repels an enemy; he observed him even casting out blood in
great abundance, through his nostrils, and at his mouth. Xavier himself
awaking, with the labour of that struggling, Rodriguez enquired of him
the cause of that extreme agitation, and the gushing of his blood. Xavier
would not satisfy him at that time, and gave him no account of it, till
he was just upon his departure to the Indies; for then being urged anew
by Rodriguez, after he had obliged him to secrecy, "Know," said he, "my
brother, master Simon, that God, out of his wonderful mercy, has done me
the favour, to preserve me, even till this hour, in entire purity; and
that very night I dreamed, that, lodging at an inn, an impudent woman
would needs approach me: The motion of my arms was to thrust her from me,
and to get rid of her; and the blood, which I threw out, proceeded from
my agony."

But whatsoever detestation Xavier had, even for the shadow of a sin, he
was always diffident of himself; and withdrew from all conversation of
women, if charity obliged him not to take care of their conversion; and
even on such occasions, he kept all imaginable measures, never
entertaining them with discourse, unless in public places, and in sight
of all the world; nor speaking with them of ought, but what was
necessary, and then also sparing of his words, and with a grave, modest,
and serious countenance. He would say, "That, in general conversation, we
could not be too circumspect in our behaviour towards them; and that,
however pious the intentions of their confessors were, there still
remained more cause of fear to the directors in those entertainments,
than of hope, that any good should result from them to the
women-penitents."

Besides all this, he kept his senses curbed and recollected, examined his
conscience often every day, and daily confessed himself when he had the
convenience of a priest. By these means, he acquired such a purity of
soul and body, that they who were of his intimate acquaintance, have
declared, that they could never observe in him ought that was not within
the rules of the exactest decency.

In like manner, he never forgave himself the least miscarriage; and it is
incredible how far the tenderness of his conscience went on all
occasions. In that vessel which carried him from Lisbon to the Indies, a
child, who was of years which are capable of instruction, one day
happened to die suddenly: Xavier immediately inquired if the child had
been usually present at catechism, together with the ship's company? It
was answered in the negative; and at the same moment the man of God,
whose countenance commonly was cheerful, appeared extremely sad. The
viceroy, Alphonso de Sosa, soon observed it; and knowing the cause of his
affliction, asked the Father if he had any former knowledge that the
child came not to catechism?  "If I had known it," replied Xavier, "I had
not failed to have brought him thither:" "But, why then," said the
viceroy, "are you thus disquieted for a thing you know not, and of which
you are no ways guilty?" "It is," replied the saint, "because I ought to
upbraid myself with it as a fault, that I was ignorant that any person,
who was embarked with me, wanted to be taught the Christian faith."

A body so chaste, and a mind so pure, could not have been but of one who
was faithfully devoted to the Holy Virgin. The saint honoured and loved
her all his life, with thoughts full of respect and tenderness. It was in
the church of Mont Martre, dedicated to the mother of God, and on the day
of her assumption, that he made his first vows. It was in that of Loretto
that he had his first inspiration, and conceived his first desires of
going to the Indies. He petitioned for nothing of our Lord, but by the
intercession of his mother; and in the exposition which he made of the
Christian doctrine, after addressing himself to Jesus to obtain the grace
of a lively and constant faith, he failed not of addressing himself to
Mary. He concluded all his instructions with the _Salve Regina_; he never
undertook any thing but under her protection; and in all dangers, he had
always recourse to the blessed Virgin as his patroness. For the rest, to
shew that he depended on her, and made his glory of that dependence, he
commonly wore a chaplet about his neck, to the end that Christians might
take delight in seeing the chaplet; and made frequent use of it in the
operation of his miracles.

When he passed whole nights at his devotions in churches, it was almost
always before the image of the Virgin, and especially he offered his vows
to her for the conversion of notorious sinners, and also for the
remission of his own offences; as himself testifies in a letter of his,
which shews not less his humility than his confidence in the intercession
of the blessed Virgin: "I have taken the Queen of Heaven for my
patroness, that, by her prayers I may obtain the pardon of my innumerable
sins." He was particularly devoted to her immaculate conception, and made
a vow to defend it to the utmost of his power.

In conversation he frequently spoke of the greatness of the blessed Mary,
and attracted all men to her service. In fine, being just upon the point
of drawing his last breath, he invoked her name with tender words, and
besought her to shew herself his mother.

These are the principal virtues which were collected, to be presented to
the Holy See. The archbishop of Goa, and all the bishops of India,
seconded the designs of the king of Portugal, by acting on their side
with the Pope, for the canonization of Xavier; but no one, in process of
time, solicited with more splendour than the king of Bungo.

This prince, who was upon the point of being converted when Xavier left
Japan, had no sooner lost the holy man, but he was regained by the
Bonzas, and fell into all the disorders of which a Pagan can be capable.
He confessed the Christian law to be the better; but said it was too
rigorous, and that a young prince, as he was, born in the midst of
pleasures, could not brook it. His luxury hindered him not from the love
of arms, nor from being very brave; and he was so fortunate in war, that
he reduced four or five kingdoms under his obedience. In the course of
all his victories, the last words which Father Francis had said to him,
concerning the vanity of the world, and the necessity of baptism, came
into his remembrance: he made serious reflections on them, and was so
deeply moved by them, that one day he appeared in public, with a chaplet
about his neck, as it were to make an open profession of Christianity.

The effects were correspondent to the appearances: he had two idols in
his palace of great value, which he worshipped every day, prostrating
himself before them with his forehead touching the ground; these images
he commanded to be thrown into the sea. After this, applying himself to
the exercises of piety and penitence, he totally renounced his sensual
pleasures, and was finally baptized by Father Cabira, of the Society of
Jesus. At his baptism he took the name of Francis, in memory of the holy
apostle Francis Xavier, whom he acknowledged for the Father of his soul,
and whom he called by that title during the remainder of his life.

The king of Bungo had hitherto been so fortunate, that his prosperity
passed into a proverb; but God was pleased to try him. Two months after
his baptism, the most considerable of his subjects entering into a solemn
league and covenant against him out of hatred to Christianity, and
joining with his neighbouring princes, defeated him in a pitched battle,
and despoiled him of all his estates. He endured his ill fortune with
great constancy; and when he was upbraided by the Gentiles, that the
change of his religion had been the cause of his ruin, he made a vow at
the foot of the altar to live and die a Christian; adding, by a holy
transport of zeal, that if all Japan, and all Europe, if the Father's
of the Society, and the Pope himself, should renounce our Saviour Jesus
Christ; yet, for his own particular, he would confess him to the last
gasp; and be always ready, with God's assistance, to shed his blood, in
testimony of his faith.

As the piety of this prince diminished nothing of his valour nor of his
conduct, having gathered up the remainder of his troops, he restored
himself by degrees, partly by force of arms, and partly by amicable ways
of treaty. His principal care, after his re-establishment, was to banish
idolatry out of his estates, and to restore the Catholic religion. His
devotion led him to send a solemn embassy to Pope Gregory XIII. who at
that time governed the church. Don Mancio, his ambassador, being arrived
at Rome, with those of the king of Arima, and the prince of Omura, was
not satisfied with bringing the obedience of the king, his master, to the
vicar of Jesus Christ, by presenting him the letters of Don Francis, full
of submission and respect to the Holy See; but he also petitioned him, in
the name of his sovereign, to place the apostle of Japan amongst those
saints whom the faithful honour; and declared to his Holiness, "That he
could not do a greater favour to the king of Bungo."

In the mean time, the memory of Xavier was venerated more than ever
through all Asia. An ambassador from the great Mogul being come to Goa,
to desire some Fathers of the Society might be sent to explain the
mysteries of Christianity to that emperor, asked permission to see the
body of Father Francis; but he durst not approach it till first himself
and all his train had taken off their shoes; after which ceremony, all of
them having many times bowed themselves to the very ground, paid their
respects to the saint with as much devotion as if they had not been
Mahometans. The ships which passed in sight of Sancian saluted the place
of his death with all their cannon: sometimes they landed on the island,
only to view the spot of earth where he had been buried for two months
and a half, and to bear away a turf of that holy ground; insomuch, that
the Chinese entering into a belief, that there was some hidden treasure
in the place, set guards of soldiers round about it to hinder it from
being taken thence. One of the new Indian converts, and of the most
devoted to the man of God, not content with seeing the place of his
death, had also the curiosity to view that of his nativity; insomuch,
that travelling through a vast extent of land, and passing through
immense oceans, he arrived at the castle of Xavier: entering into the
chamber where the saint was born, he fell upon his knees, and with great
devotion kissed the floor, which he watered also with his tears. After
this, without farther thought, or desire of seeing any thing besides in
Europe, he took his way backwards to the Indies; and counted for a mighty
treasure a little piece of stone, which he had loosened from the walls of
the chamber, and carried away with him in the nature of a relick.

For what remains, a series of miracles was blazed abroad in all places.
Five or six passengers, who had set sail from Malacca towards China, in
the ship of Benedict Coeglio, fell sick, even to the point of death. So
soon as they were set on shore at Sancian, they caused themselves to be
carried to the meadow, where Xavier had been first interred; and there
having covered their heads with that earth which once had touched his
holy body, they were perfectly cured upon the spot.

Xavier appeared to divers people on the coast of Travancore, and that of
Fishery; sometimes to heal them, or to comfort them in the agonies of
death; at other times to deliver the prisoners, and to reduce sinners
into the ways of heaven.

His name was propitious on the seas, in the most evident dangers. The
ship of Emanuel de Sylva, going from Cochin, and having taken the way of
Bengal, in the midst of the gulph there arose so furious a tempest, that
they were constrained to cut the mast, and throw all the merchandizes
overboard; when nothing less than shipwreck was expected, they all
implored the aid of the apostle of the Indies, Francis Xavier. At the
same instant, a wave, which was rolling on, and ready to break over the
ship, like some vast mountain, went backward on the sudden, and
dissipated into foam. The seamen and passengers, at the sight of so
manifest a miracle, invoked the saint with loud voices, still as the
tempest grew upon them; and the billows failed not of retiring always at
the name of Xavier; but whenever they ceased from calling on him, the
waves outrageously swelled, and beat the ship on every side.

It may almost be said, that the saint in person wrought these miracles;
but it is inconceivable, how many were performed by the subscriptions of
his letters, by the beads of his chaplet, by the pieces of his garments,
and, finally, by every thing which had once been any way appertaining to
him.

The crosses which he had erected with his own hand on sundry coasts, to
be seen from far by mariners and travellers, were loaded with the vows
and gifts, which Christians, Saracens, and Idolaters, had fastened to
them daily, in acknowledgment of favours which they had received, through
the intercession of the holy man. But the most celebrated of those
crosses, was that at Cotata, whereon an image of Xavier was placed. A
blind man received sight, by embracing of that cross; two sick men were
cured on the instant, one of which, who was aged, had a settled palsy,
and the other was dying of a bloody flux. Copies were made of that
miraculous image at Cotata; and Gasper Gonçalez brought one of them to
Cochin. It was eleven of the clock at night when he entered into the
port: an hour afterwards, the house of Christopher Miranda, adjoining to
that of Gonçalez, happened to be on fire. The north-wind then blowing,
and the building being almost all of wood, the burning began with mighty
rage, and immediately a maid belonging to the house was burned. The
neighbours, awakened with the cries of fire, cast their goods out at the
windows in confusion; there being no probability of preserving the
houses, because that of Miranda was the highest, and the burning coals
which flew out on every side, together with the flames, which were driven
by the wind, fell on the tops of the houses, that were only covered with
bows of palm-trees, dry, and easy to take fire. In this extremity of
danger, Gonçalez bethought himself of the holy image which he had
brought; falling on his knees, accompanied by all his domestic servants,
he held it upwards to the flames, and invoked Father Francis to his
assistance. At the same instant the fire was extinguished of itself;
and the town in this manner preserved from desolation, when it was ready
to be burned to ashes.

A medal, which had on one side the image of the saint, and on the other
that of the Holy Virgin holding the little Jesus, wrought yet more
admirable effects. It was in the possession of a virtuous widow of
Cochin, born at Tamuzay in China, and named Lucy de Vellanzan, who had
formerly been instructed at Malacca in the mysteries of faith by Xavier
himself; and who was aged an hundred and twenty years, when she was
juridically interrogated, concerning the miracles which had been wrought
by her medal. All infirm persons, who came to Lucy, received their cure
so soon as she had made the sign of the cross with her medal over them;
or when she had sprinkled them with water, wherein the medal had been
dipt; in saying only these words, "In the name of Jesus, and of Father
Francis, be your health restored."

"I have seen many," says an eye-witness, "who have been cured on the
instant, by being only touched with that medal: Some, who being only
putrified, ejected through the nose corrupted flesh, and matter of a most
offensive scent; others, who were reduced to the meagerness of skeletons,
by consumptions of many years; but the most celebrated cures, were those
of Gonsalvo Rodriguez, Mary Dias, and Emanuel Fernandez Figheredo."

Rodriguez had a great imposthume on the left side, very near the heart,
which had been breeding many months. The chirurgeons, for fear of
exasperating the malady, by making an incision in so dangerous a part,
endeavoured to dry up the humour, by applying other remedies; but the
imposthume degenerated into a cancer, which gave the patient intolerable
pains, and made him heart and stomach sick. Rodriguez having notice given
him, what wonders were wrought by the Chinese Christian, by means of the
medal of Father Xavier, went immediately to her, and kneeled before her.
The Chinese only touched him thrice, and made the sign of the cross over
him, according to her custom, and at the same moment the cancer vanished;
the flesh returned to its natural colour, on the part where the ulcer had
been formerly, and Rodriguez found himself as well as if nothing had ever
ailed him.

Mary Dias was not only blind, but taken with the palsy over half her
body, on the right side of it; so that her arm hung dead from her
shoulder, and she had only the use of one leg: despairing of all natural
remedies, she caused herself to be conveyed to Lucy's lodgings. The
hospitable widow kept her in her house for the space of seven days; and
washed her every of those days with the water wherein the medal had been
dipt. On the seventh day, she made the sign of the cross over the eyes of
the patient with the medal itself, and then Dias recovered her sight; her
palsy, in like manner, left her, so that she was able to walk alone to
the church of the Society, where she left her crutches.

As for Emanuel Gonçalez Figheredo, both his legs, for a long time, had
been covered with ulcers, and were become so rotten, that worms were
continually crawling out of them. The physicians, to divert the humours,
put in practice all the secrets of their art, but without effect; on the
contrary, the sinews were so shrunk up on one side, that one leg was
shorter than the other. And for the last addition of misfortunes,
Figheredo was seized with so terrible a lask, that, in a man of
threescore years old, as he was, it was judged mortal. In effect, it had
been so, but that he had immediate recourse to the medal of Xavier; he
drank of the water wherein it had been dipped, after which he was
entirely cured both of his ulcers and his disentery.

But that which was daily seen at Goa, blotted out the memory of the
greatest prodigies which were done elsewhere. The body of the saint
perpetually entire, the flesh tender, and of a lively colour, was a
continued miracle. They who beheld the sacred corpse, could scarcely
believe that the soul was separated from it; and Dias Carvaglio, who had
known Xavier particularly in his life, seeing his body many years after
he had been dead, found the features of his face so lively, and every
part of him so fresh, that he could not forbear to cry out, and repeat it
often, "Ah, he is alive!"

The vicar-general of Goa, Ambrosia Ribera, would himself examine, if the
inwards were corresponding to the outward appearances. Having thrust his
finger into the hurt which they gave the saint, when they interred him at
Malacca, he saw blood and water issue out of it. The same experiment
happened at another time to a brother of the Society.

The saint was one day publicly exposed, with his feet bare, at the
importunity of the people, who through devotion petitioned to kiss them.
A woman, who passionately desired to have a relick of Xavier, drawing
near, as if it were to have kissed his foot, fastened her teeth in it,
and bit off a little piece of flesh. The blood immediately ran in great
abundance out of it; and of so pure a crimson, that the most healthful
bodies could not send out a more living colour. The physicians, who
visited the corpse from time to time, and who always deposed, that there
could be nothing of natural in what they saw, judged, that the blood
which came from a body deprived of heat, and issued from a part so
distant from the heart as is the foot, could be no other than the effect
of a celestial virtue; which not only preserved all parts of it from
putrefaction, but also caused the humours to flow, and maintained them in
the motion which only life infuses in them.

So many wonders, which spread through all the East, and were transmitted
into every part of Europe, so moved the heart of Paul V. that he finally
performed what his predecessor had designed. After a juridical examen of
the virtues and miracles above-mentioned, he declared beatified Francis
Xavier, priest of the Society of Jesus, by an express bull, dated the
25th of October, in the year 1619.

Gregory XV., who immediately succeeded Pope Paul V., canonized him
afterwards in all the forms, and with all the procedures, which the
church observes on the like occasions. The ceremony was performed at Rome
on the 12th of March, in the year 1622. But as death prevented him from
making the bull of the canonization, it was his successor Urban VIII. who
finally accomplished it.

This bull bearing date the 6th of August, in the year 1623, is an epitome
and panegyric of the miraculous life of the saint. It is there said,
"That the new apostle of the Indies has spiritually received the blessing
which God vouchsafed to the patriarch Abraham, that he was the father of
many nations; and that he saw his children in Jesus Christ multiplied
beyond the stars of heaven, and the sands of the sea: That, for the rest,
his apostleship has had the signs of a divine vocation, such as are the
gift of tongues, the gift of prophecy, the gift of miracles, with the
evangelical virtues in all perfection."

The bull reports almost all the miracles which we have seen in his life,
particularly the resurrections of the dead; and, amongst other miraculous
cures, which were wrought after his decease, it observes those of
Gonsalvo Fernandez, Mary Bias, and Emanuel Rodriguez Figheredo. It also
mentions two famous cures, of which we have said nothing. One is of a
blind man, who having prayed to God nine days successively, by the order
of Xavier, who appeared to him, instantly recovered his sight. The other
was of a leper, who being anointed, and rubbed over, with the oil of a
lamp, which burned before the image of Xavier, was entirely cured. The
Pope has added in his bull, "That the lamps which hung before the image,
which was venerated at Cotata, often burned with holy-water, as if they
had been full of oil, to the great astonishment of the heathens." The
other miracles which we have related, and which are omitted in the bull,
are contained in the acts of the process of the canonization.

Since the time that the Holy See has placed the apostle of the Indies in
the number of the saints, it is incredible how much the public devotion
has every where been augmented towards him. Cities have taken him for
their patron and protector; altars have been erected, and incessant vows
have been made to him; men have visited his tomb with more devotion than
ever; and the chamber wherein he was born, has been converted into a
chapel, to which pilgrims have resorted in great crowds, from all the
quarters of the world.

For the rest, it was not in vain that they invoked him; and if I should
take upon me to relate the miracles which have been lately done through
his intercession, they would take up another volume as large as this.
Neither shall I go about to make a recital of what things were wrought in
succeeding years at Potamo, and Naples; but shall content myself to say,
that in those places God was pleased to honour his servant by the
performance of such wonders as might seem incredible, if those which
preceded had not accustomed us to believe all things of St Xavier.

I shall even forbear to speak of the famous Father Mastrilli, who, being
in the agony of death, was cured on the instant by the saint; and who,
going to Japan by the order of the saint himself, to be there martyred,
built him a magnificent sepulchre at Goa. It is enough for us to know,
that never saint has been, perhaps, more honoured, nor more loved, in the
church, than St Francis Xavier; and that even the enemies of the Society
of Jesus have had a veneration and tenderness for him.

But these opinions are not confined to Catholics alone; the very heretics
revere Xavier, and Baldeus speaks of him in these terms, in his History
of the Indies: "If the religion of Xavier agreed with ours, we ought to
esteem and reverence him as another St Paul; yet, notwithstanding the
difference of religion, his zeal, his vigilance, and the sanctity of his
manners, ought to stir up all good men, not to do the work of God
negligently; for the gifts which Xavier had received, to execute the
office of a minister and ambassador of Jesus Christ, were so eminent,
that my soul is not able to express them. If I consider the patience and
sweetness wherewith he presented, both to great and small, the holy and
living waters of the gospel; if I regard the courage wherewith he
suffered injuries and affronts; I am forced to cry out, with the apostle,
Who is capable, like him, of these wonderful things!" Baldeus concludes
the panegyric of the saint, with an apostrophe to the saint himself:
"Might it please Almighty God," says he, "that being what you have been,
you had been, or would have been, one of ours."

Richard Hackluyt, also a Protestant, and, which is more, a minister of
England, commends Xavier without restriction:[1] "Sancian," says he, "is
an island in the confines of China, and near the port of Canton, famous
for the death of Francis Xavier, that worthy preacher of the gospel, and
that divine teacher of the Indians, in what concerns religion; who, after
great labours, after many injuries, and infinite crosses, undergone with
great patience and joy, died in a cabin, on a desart mountain, on the
second of September, in the year 1552, destitute of all worldly
conveniences, but accumulated with all sorts of spiritual blessings;
having first made known Jesus Christ to many thousands of those Eastern
people."[2] The modern histories of the Indies are filled with the
excellent virtues, and miraculous operations, of that holy man.

[Footnote 1: "The principal Navigations, Voyages, Discoveries, &c. of the
English, &c." second part of the second volume.]

[Footnote 2: The reader is referred to the original English for the words
themselves; the translator not having the work by him.]

Monsieur Tavernier, who is endued with all the probity which a man can
have, without the true religion, makes a step farther than these two
historians, and speaks like a Catholic: "St Francis Xavier," says he,
"ended in this place his mission, together with his life, after he had
established the Christian faith, with an admirable progress in all places
through which he passed, not only by his zeal, but also by his example,
and by the holiness of his manners. He had never been in China, but there
is great probability, that the religion which he had established in the
isle of Niphon, extended itself into the neighbouring countries; and
multiplyed by the cares of that holy man, who by a just title may be
called the St Paul and true apostle of the Indies."

As to what remains, if Xavier was endued with all apostolical virtues,
does it not follow, that the religion which he preached, was that of the
apostles? Is there the least appearance, that a man, who was chosen by
God to destroy idolatry and impiety in the new world, should be himself
an idolater and a wicked man, in adoring Jesus Christ upon the altars, in
invoking of the Holy Virgin, in engaging himself to God by vows, in
desiring indulgences from the Pope, in using the sign of the cross and
holy-water for the cure of the sick, in praying and saying masses for the
dead? in fine, is it possible to believe, that this holy man, this new
apostle, this second St Paul, continued all his life in the way of
perdition, and, instead of enjoying at this present time the happiness of
the saints, endures the torments of the damned? Let us then pronounce,
concluding this work as we began it, that the life of St Francis Xavier
is an authentic testimony of the truth of the gospel; and that we cannot
strictly observe what God has wrought by the ministry of his servant,
without a full satisfaction in this point, that the catholic, apostolic,
and Roman church, is the church of our Saviour Jesus Christ.



END OF THE SIXTEENTH VOLUME.


   *       *       *       *       *








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