No More Learning

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.