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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

In the mean time, Don John de Castro was rigging out a fleet, with design to possess himself of Aden, one of the strongest towns of Arabia Felix, and situated at the foot of a high mountain, which reached even to the sea by a narrow tongue of earth. This port is of great importance to shut up the passage of the Indies to the Turks and Saracens, who go thither by the Red Sea; and from this consideration it was, that Albuquerque the Great endeavoured to have mastered it in the year 1513, but the vigorous resistance of the Achenois forced him to forsake the siege. After that time, they were desirous, of their own accord, to have delivered it up to the Portuguese, thereby to free themselves from the tyranny of the Turks. Yet it was not then done, through the fault of a captain called Soarez, who, having no orders to take possession of the town, was so weak a politician as to refuse it when it was offered to the crown of Portugal.