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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

BOOK V

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

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

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

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

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

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

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

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