No More Learning

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.