Chapter XIII: Book V (1)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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