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

The king, at the request of Xavier, gave entrance to the Bonza. Fucarandono, after the three usual reverences to the king, seated himself by Xavier; and after he had fixed his eyes earnestly upon him, "I know not," said he, with an overweaning look, "if thou knowest me; or, to speak more properly, if thou rememberest me." "I remember not," said Xavier, "that I have ever seen you." Then the Bonza, breaking out into a forced laughter, and turning to his fellows, "I shall have but little difficulty in overcoming this companion, who has conversed with me a hundred times, and yet would make us believe he had never seen me." Then looking on Xavier, with a scornful smile, "Hast thou none of those goods yet remaining," continued he, "which thou soldest me at the port of Frenajoma?" "In truth," replied Xavier, with a sedate and modest countenance, "I have never been a merchant in all my life, neither have I ever been at the port of Frenajoma." "What a beastly forgetfulness is this of thine," pursued the Bonza, with an affected wonder, and keeping up his bold laughter, "how canst thou possibly forget it?" "Bring it back to my remembrance," said Xavier mildly, "you, who have so much more wit, and a memory happier than mine." "That shall be done," rejoined the Bonza, proud of the commendations which the saint had given him; "it is now just fifteen hundred years since thou and I, who were then merchants, traded at Frenajoma, and where I bought of thee a hundred bales of silk, at an easy pennyworth: dost thou yet remember it?" The saint, who perceived whither the discourse tended, asked him, very civilly, "of what age he might be?" "I am now two-and-fifty," said Fucarandono. "How can it then be," replied Xavier, "that you were a merchant fifteen hundred years ago, that is fifteen ages, when yet you have been in the world, by your own confession, but half an age? and how comes it that you and I then trafficked together at Frenajoma, since the greatest part of you Bonzas maintain, that Japan was a desart, and uninhabited at that time?" "Hear me," said the Bonza, "and listen to me as an oracle; I will make thee confess that we have a greater knowledge of things past, than thou and thy fellows have of the present. Thou art then to understand, that the world had no beginning, and that men, properly speaking, never die: the soul only breaks loose from the body in which it was confined, and while that body is rotting under ground, is looking out for another fresh and vigorous habitation, wherein we are born again, sometimes in the nobler, sometimes in the more imperfect sex, according to the various constellations of the heavens, and the different aspects of the moon. These alterations in our birth produce the like changes in our fortune. Now, it is the recompence of those who have lived virtuously, to preserve a constant memory of all the lives which they have passed through, in so many ages; and to represent themselves, to themselves, entirely, such as they have been from all eternity, under the figure of a prince, of a merchant, of a scholar, of a soldier, and so many other various forms: on the contrary, they who, like thee, are so ignorant of their own affairs, as not to understand who, or what they have been formerly, during those infinite revolutions of ages, shew that their crimes have deserved death, as often as they have lost the remembrance of their Jives in every change."

The Portuguese, from whose relation we have the knowledge of what is above written, and who was present at the dispute, as he himself informs us, in his book of Travels, gives us no account of the answers which were made by Xavier. "I have neither knowledge nor presumption enough," says he, "to relate those subtile and solid reasons, with which he confuted the mad imaginations of the Bonza." We only have learnt from this Portuguese, that Fucarandono was put to silence upon the point in question, and that, a little to save his reputation, he changed the subject, but to no purpose, for even there too he was confounded; for, forgetting those decencies which even nature prescribes to men, and common custom has taught us in civil conversation, he advanced infamous propositions, which cannot be related without offending modesty; and these he maintained with a strange impudence, against the reasons of the Father, though the king and the noble auditory thought the Christian arguments convincing. But the Bonza still flying out into passion, and continuing to rail and bawl aloud, as if he were rather in a bear-garden than at a solemn disputation, one of the lords there present said, smiling, to him, "If your business be fighting, why did not you go to the kingdom of Amanguchi, when they were in civil wars? there you might have found some one or other with whom you might have gone to hard-heads. What make you here, where all things are at quiet? But, if you came hither to dispute, why do you not carry on your argument with mildness and good manners, according to the copy which is set you by the European Bonza?"

This sharp raillery had no effect upon Fucarandono: he replied to the lord with so much impudence and haughtiness, that the king, whose patience was tired with so much insolence, caused him to be put out of the hall, saying, "That his coat of a Bonza was the only protection of his life." The affront which Fucarandono had received, was interpreted by the Bonzas as an injury done to the gods, and as such they declared it to the people, saying, "That religion was profaned, and that the king, the court, and the whole nation, had incurred the wrath of heaven." Upon which pretence they shut up the temples, and would neither offer sacrifice nor accept of alms. The multitude, which had already been disposed to rise, began to get together, and had certainly taken arms, if the king, by good management, had not somewhat calmed their spirits.

In the mean time the Portuguese, not believing themselves to be secure against the rage of a superstitious people, and having just grounds of apprehending that the affront which Fucarandono had received might be revenged on their persons, returned with all expedition to their ship, designing to set sail with the benefit of the first fair wind. At their departure from the town, they intreated Father Xavier to follow them; but he could not resolve to run off like a fugitive, or to forsake those new Christians whose ruin had been sworn by the Heathen priests. How eager soever those merchants were to get out of a country where their lives were in so little safety, yet their fear for Father Xavier kept them lingering there some days longer; they deputed the captain of the vessel to him, who was to desire him, in their name, to make haste to them. Edward de Gama, after a long inquiry, found him at last in a poor cabin, with eight Christians, who, having been the most zealous in opposition of the Bonzas, were in reason to expect the more cruel usage at their hands, and were content to offer up their lives, provided they might die in the arms of the man of God.

The captain urged him with the strongest reasons which he could invent, and set before him all the dangers which attended him; that, being at the mercy of the Bonzas, his death was inevitable; and that the means of escaping would be lost when once the tempest should begin to rise. The Father, far from yielding to these arguments, was offended at the captain and the merchants for desiring to hinder him from the crown of martyrdom which he had taken so long a journey to obtain. "My brother," said he to Gama, with a fervour which expressed the holy ambition of his soul, "how happy should I be, if I could receive what you reckon a disgrace, but what I account a sovereign felicity! but I am unworthy of that favour from Almighty God; yet I will not render myself more unworthy of it, which assuredly I should if I embarked with you: For what scandal should I give, by flying hence, to my new converts? Might they not take occasion from it to violate their promises to God, when they should find me wanting to the duty of my ministry? If, in consideration of that money which you have received from your passengers, you think yourself obliged to secure them from the clanger which threatens them, and, for that reason, have summoned them on board, ought not I, by a stronger motive, to guard my flock, and die with them for the sake of a God who is infinitely good, and who has redeemed me at the price of his own life, by suffering for me on the cross? Ought not I to seal it with my blood, and to publish it by my death, that all men are bound to sacrifice their blood and lives to this God of mercies?"

This generous answer wrought so much upon the captain, that, instead of doubling his solicitations on Father Xavier, he resolved to partake his fortune, and not to leave him. Having taken up this resolution, without farther care of what might happen to his ship, or what became of his own person, and accounting all his losses for a trifle while he enjoyed the company of Xavier, he returned indeed to his merchants, but it was only to declare to them the determination of the Father, and his own also; that in case they would not stay, he gave up his vessel to them. They were supplied with mariners and soldiers, and had plentiful provisions laid in, both of food and ammunition for war. They might go at their pleasure wheresoever they designed; but, for his own particular, he was resolved to live and die with the man of God.

Not a man of them but subscribed to the opinion of the captain; and they were one and all for following his example, and the fortune of the saint. Suddenly they put into the port again, for the ship had lain off at a good distance, for fear of some attempt which might be made upon it from the town; soldiers were left for its defence, and the captain and merchants came in company to Fucheo. Their return gave new vigour to the Christians, and amazed the people, who could not but wonder that so poor a man should be had in such esteem by his countrymen, that they chose rather to run the hazard of their wealth, and of their lives, than to lose the sight of him.

This prompt return broke all the measures of the Bonzas, whose courage had been swelled by the flight of Gama, which had given them the opportunity of making their cabals against the Christians; but when they found that those designs might possibly miscarry, and that, on the other side, they were again defied to a new conference on the subject of religion, they thought good to accommodate themselves a little to the times, and to renew the dispute betwixt Xavier and Fucarandono before the court. To seem beforehand with the Christians, they made it their own petition to the king, who freely-granted it, but on some conditions, which were to be observed on either side. These articles were, – "That noise was to be banished in dispute; no flying out to be permitted, nor any provocation by sharp language: That the arguments and answers were to be couched in precise terms, and drawn up in form of a just dispute, as it should be agreed by the judges, who were to moderate: That the approbation of the audience was to decide the victory: That if the point were doubtful betwixt them, the suffrages should be taken, and that he should be judged to have reason on his side who had the majority of voices: Lastly, That whoever was willing to enter himself a Christian, might profess his faith without hinderance or molestation from any man." These conditions were too reasonable to be accepted by the Bonzas. They appealed from the king to the king better informed, and told him boldly, that, in matters of religion, it was not just that the profane (that is the laity) should be umpires; but when they found the king resolved to maintain his point, they quitted theirs. The next morning was agreed on for the conference, and some of the most understanding persons of the court were appointed judges. Fucarandono made his appearance at the time, attended by three thousand Bonzas. The king, who was either apprehensive of his own safety amongst that religious rabble, or feared, at least, that some disorder might ensue, permitted hut four of all the squadron to enter; and sent word to the others, for their satisfaction, that it was not honourable for so many to appear against a single man.

Xavier, who had notice sent him from the king, that his adversary was on the place of combat, came, accompanied with the chiefest of the Portuguese, all richly habited, who appeared as his officers, and paid him all possible respect, attending him bare-headed, and never speaking to him but on the knee. The Bonzas were ready to burst with envy, beholding the pompous entry of their antagonist; and that which doubled their despite was, that they overheard the lords saying to one another, – "Observe this poor man, of whom so many ridiculous pictures have been made to us; would to God our children might be like him, on condition the Bonzas might say as bad of them as they speak of him! Our own eyes are witnesses of the truth; and the palpable lies which they have invented, show what credit is to be given to them." The king took pleasure in those discourses, and told those lords, that the Bonzas had assured him that he should be sick at heart at the first appearance of Father Francis. He acknowledged he was almost ready to have believed them; but being now convinced, by his own experience, he found that the character of an ambassador from heaven, and interpreter of the gods, was not inconsistent with a liar. Fucarandono, who heard all these passages from his place, took them for so many ill omens; and, turning to his four associates, told them, "that he suspected this day would be yet more unsuccessful to them than the last."

The king received Father Xavier with great civility; and, after he had talked with him sometime in private, very obligingly ordered him to begin the disputation. When they had all taken their places, the saint demanded of the Bonza, as the king had desired him, "For what reason the Christian religion ought not to be received in Japan?" The Bonza, whose haughtiness was much abated, replied modestly, "Because it is a new law, in all things opposite to the ancient established laws of the empire; and that it seems made on purpose to render the faithful servants of the gods contemptible,⁷ as annulling the privileges which the Cubosamas of former ages had conferred on the Bonzas, and teaches that out of the society of Christians there is no salvation: but especially," added he, a little kindling in the face, "because it presumes to maintain, that the holy Amida and Xaca, Gizon and Canon, are in the bottomless pit of smoke, condemned to everlasting punishment, and delivered up in prey to the dragon of the house of night." After he had thus spoken, the Bonza held his peace; and Xavier, who had received a sign from the king to make reply, said, at the beginning of his discourse, "that seeing Fucarandono had mingled many things together, it was reasonable, for the better clearing of the difficulties, to tie him up to one single proposition, which was not to be left until it was evacuated, and plainly found to be either true or false." All agreed this was fair; and Fucarandono himself desired Xavier to shew cause, why he and his companions spoke evil of the deities of the country.

The saint replied, "That he gave not to idols the name of gods, because they were unworthy of it; and that so sacred a title was only proper to the Sovereign Lord, who had created heaven and earth. Then he proceeded to discourse of the Divine Being, and described those properties which are known to us by the light of nature; that is to say, his independence, his eternity, his omnipotence, his wisdom, goodness, and justice, without circumscription. He made out, that those infinite perfections could not be comprehended by any created understanding, how refined soever. And thus having filled his auditors with a vast idea of the Deity, he demonstrated, that the idols of Japan, who, according to the Japonians themselves, had been men, subject to the common laws of time and nature, were not to be accounted gods; and, at the most, were only to be reverenced as philosophers, lawgivers, and princes, but not in the least as immortal powers, since the date both of their birth and death was registered in the public monuments: That, if their works were duly considered, they were yet less to be accounted for omnipotent: That having not been able, after their decease, to preserve their stately palaces and magnificent sepulchres from decay, there was no appearance that they had built the fabric of the universe, or could maintain it in its present state. Lastly, that this appertained alone to the true God, who is worshipped by the Christians; and that, considering the beauty of the heavens, the fruitfulness of the earth, and the order of the seasons, we might conclude, that he only, who is a spirit, eternal, all-powerful, and all-wise, could be the creator and absolute commander of the world." As soon as Xavier had concluded, the whole assembly cried out, that he spoke reason; and the judges immediately pronounced, as a manifest truth, that the pagods were not gods. Fucarandono would have replied, but the general cry gave it for a cause decided; and the king imposed silence on the Bonza, according to the articles of agreement.

Thus the Bonza passed on to another question in his own despite; and asked Father Xavier, "Why he allowed not of those bills of exchange which they gave in favour of the dead, since the rich found their account in them, and that they had their return of their money, with usury, in heaven?" The Father answered, "That the right we had to a better world was founded not on those deceitful letters, but on the good works which are practised with the faith and doctrine which he preached: That he who inspired it into our souls was Jesus Christ, the true and only Son of God, who was crucified for the salvation of sinners; and that they who preserved that living faith till death should certainly obtain eternal happiness: That for what remained, this holy law was free from worldly interest, and that it excluded not from heaven either the poor or women; that even poverty, which is patiently endured, was a means of gaining the kingdom of heaven; and that the weaker sex had greater advantages than ours, by reason of that modesty and piety which is almost inherent in their nature." The applause which followed this discourse was general; only Fucarandono and his companions, who had not wherewith to reply, and yet were too obstinate to recant, kept a discontented silence. It was judged that Xavier's opinion was the more reasonable, and the dispute adjourned to the day following.

These ill successes would have driven the Bonza to despair, if his presumption had not kept up his spirits. He returned at the time appointed; but, as if he distrusted his own strength, as presuming as he was, he brought with him six other Bonzas, the most learned amongst them, and chosen out of all their sects, not to be bare spectators of the combat, but to relieve each other, and to charge every one in his turn. At the first they propounded very subtile questions concerning the mysteries of our faith. Father Xavier was surprised at the hearing of them; and as those questions, which are not reported by the Portuguese particularly, were in all likelihood above the knowledge of the Pagans, he was almost induced to think the devil had suggested them; at the least he acknowledged, that to solve them he needed an extraordinary assistance from above, and desired the Portuguese to second him with their prayers during the disputation. Whether he received that supernatural assistance, or that those difficulties did not so much surpass his knowledge as he had thought, he answered to the satisfaction of the whole assembly. When judgment was passed that those questions were fully decided, one of the Bonzas, whose heart was wholly set on riches, and who believed that there was nothing more charming in the world than gold and silver, undertook to prove, that God was an enemy to the poor: "For," said the Bonza, "since he denies them those blessings which he bountifully gives the rich, and, in causing them to be born in a mean condition, exposes them to all the miseries and ignominy of life, is it not a sign, that he has neither kindness nor value for them?"

Xavier denied the consequence of that proposition; and argued both from the principles of morality, which look on riches as false goods, and out of the grounds of Christianity, which, in respect of salvation, count them true evils. He reasoned thereupon so justly, and withal so clearly, that his adversaries were forced to give up the cause, according to the relation of the Portuguese, who were witness of it. After this they advanced such extravagant and mad propositions, that they cost the Father no trouble to confute, for they destroyed themselves. But the most pleasant part of this day's work was, that the seven Bonzas not being able to agree on some points of doctrine, fell foul on each other, and wrangled with so much heat and violence, that at last they came to downright railing, and had proceeded to blows, if the king had not interposed his authority, which frightened them into quiet. This was the end of that day's disputation; and nothing more confirmed the minds of the auditors on the side of Xavier, than to see his adversaries at civil wars amongst themselves.

The king going out of his palace the next morning, with a great attendance, to walk in the town, according to his custom, and passing by the house where the Portuguese lodged, sent a message to the holy man, desiring him to come to his gardens, where he would show him sport, provided he came well armed, for he was to kill, with one blow, two kites or puttocks, at the least, out of those seven which yesterday endeavoured to have pulled out his eyes Xavier, who easily understood his meaning, came out to pay him his respects, and to acknowledge the honour which was done him. The king took him by the hand, and led him to the palace amidst the acclamations of the people. The seven Bonzas, represented by the seven kites, were already in the hall, with a confirmed impudence, and so much the more haughty, as they had the less reason so to be; according to the usual character of vain and self-opinioned men.

The first step they made in order to a new dispute, was to enter a protestation, in writing, against the judgment and proceedings of the former day; wherein they declared void the sentence of the umpires, appealed from them, and set forth new objections and difficulties upon the questions formerly debated. The king answered himself, that those points which had been decided had no need of any farther explanation, and that they were already tied up by the conditions of the conference, which both parties had accepted. He added, that Father Xavier was ready to go on ship-board, and that it was not reasonable to lose time by fruitless repetitions, but if they had any new questions to propose, let them begin, and they should be heard; if not, they had free licence to depart.

This positive answer constrained them to supersede their writing, and to pitch on other matters. Fucarandono affecting an air of devotion and modesty, asked, Why the Christians gave obscene names to the saints in Paradise, whensoever they invoked them in their public prayers; giving him to understand, that sancte, in the Japonian language, signified something too dishonest to be spoken. The Father declared, that the word in Latin had only a pure and pious meaning. Nevertheless, that it might not give scandal, nor pollute the imagination of the Japonians by an equivocal sound, he ordered the new Christians, from thenceforward, to use the word beate instead of it; and to say, Beate Petre, Beate Pauls, in the room of Sancte Petre, Sancte Paule. Concerning the name of God, the Bonzas would also have fastened a quarrel on the Father; because dajus, in their tongue, signifies a lie. He laughed at this ridiculous exception, which was in effect a mere jingle; and the judges and audience concluded it to be no more.

Three other points, on which the Bonzas more insisted, were thought to be more solid, and of greater consequence. The first was proposed in this manner: "Either God foresaw that Lucifer and his accomplices would revolt, and be damned eternally, or he foresaw it not. If he had no foresight of it, his prescience did not extend so far as you would have us to believe; but if he foresaw it, the consequence is worse, that he did not hinder this revolt, which had prevented their damnation. Your God being, as you say, the fountain of all goodness, must now be acknowledged by you for the original cause of so much evil. Thus you are forced," said the Bonza, "to confess, either ignorance or malice in your God."

Xavier was so much amazed to hear a Bonza reasoning like a schoolman, that turning to Edward de Gama, who was by him, "See," says he softly in Portuguese, that he might not be understood by the Japonians, "see how the devil has sharpened the wit of these his advocates." In the mean time, one of the Bonzas coming up to the charge, said, according to the same principle, "That if God had foreknown that Adam would sin, and cast down, together with himself, his whole progeny into an abyss of miseries, why did he create him? At least, when our first father was ready to eat of the forbidden fruit, why did not that omnipotent hand, which gave him being, annihilate him at the same moment?"

A third Bonza, taking the word, urged him with another argument: "If our evil be as ancient as the world," said he, subtilely, "why did God let so many ages pass away without giving it a remedy? Why did he not descend from heaven, and make himself man, to redeem human kind, by his death and sufferings, as soon as ever man was guilty? To what degree did those first men sin, to become unworthy of such a favour? And what has been the merit of their descendants, that they should be more favourably treated than their predecessors?"

These difficulties did not appear new to Xavier, who was very learned, and who had read whatsoever the fathers and school divines had said concerning them. He answered, without doubt, according to their doctrine; but the Portuguese, who relates the objections, durst not undertake to write the solutions of them, if we will believe himself, because they surpassed the understanding of a merchant. The Bonzas made many replies, to all which the Father gave the proper solutions in few words, and according to the rules of the schools. Whether it were that they comprehended not the solutions, or were it out of their hot-headedness, or that they seemed not to understand them to avoid the shame of being baffled, they yielded not, but cried out louder than before. As they disputed more for victory than truth, they denied all things, even to those principles which are self-evident; pretending thereby to encumber their opponent. Xavier knew what use to make of his advantages; he turned the confusion upon them, by reducing them to manifest contradictions, from whence they could never disengage themselves; so that, instead of answering, they gnashed their teeth, foamed at mouth, and stamped and stared about like madmen. The king, whose indignation was raised by seeing the obstinacy of the Bonzas, said to them, in a kind of passion, "As for myself, as far as I am capable of judging, I find that Father Xavier speaks good sense, and that you know not what you say. You should either understand better, or be less violent than you appear, to judge of these truths without prejudice. But, if the divine law be wanting to you, make use of your reason, which, of itself, will let you see, that you are not to deny things which are evident, nor to bark like dogs." After these words he rose from his seat, and, taking Xavier by the hand, brought him back to his own lodging. The people, who followed in great multitudes, made loud acclamations, and the streets rung with the praises of the holy man: While the Bonzas, mad with rage and envy, cried out aloud, "May the fire of heaven fall down upon a prince, who suffers himself to be so easily seduced by this foreign magician!"

Thus concluded the disputations which he had with Fucarandono and the Bonzas. They were very glorious for him, and for the religion which he preached, but brought not forth the expected fruit amongst the idolaters who were present at them; for neither the Portuguese author, whom we have frequently cited, nor other historians of the Father's life, make mention of any new conversions which were made; and it affords great occasion for our wonder, that the lords of the court, who so much approved the doctrine of Christianity, should still continue in the practice of idolatry, and of their vices, if it were not always to be remembered, that, in conversion, the light of the understanding avails nothing unless the heart be also touched, and that the philosophers, of whom St Paul speaks, "having known God, did not glorify him as God." Nevertheless we may probably believe, that these disputations in progress of time failed not of their due; effect; and it is also probable, that they were the seed of those wonderful conversions which were made in following years.

Father Xavier went the next morning to take his last farewell of the king, who was more kind to him than ever, and parted from Japan the same day, which was Nov. 20th, in the year 1551, having continued in that country two years and four months.

Not long before, Clod had made known to his servant, that the town of Malacca was besieged by sea and land; and that the king of Jentana, a Saracen, was personally before it, with an army of twelve thousand men: That neither the conduct of the governor, Don Pedro de Silva, nor the succours of Don Fernandez Carvalio, had been able to defend it against the attempts of the barbarians; that the Javans, a fierce and warlike people, had mastered that place; that of three hundred Portuguese, who were within it, above an hundred had been put to the sword, and the rest of them had only escaped by retiring into the fortress. In short, that Malacca was now become a place of horror, and that the enemy, wearied with the slaughter, had reserved many thousands of the inhabitants for the chain. The saint informed Gama, and the Portuguese of the ship, of these sad tidings, before they left the port, and declared to them, that the sins of that corrupt city had drawn down the curse of God upon it, as he had foretold and threatened; but he desired them, at the same time, to supplicate the Father of all Mercies, for the appeasing of his divine justice, and he himself prayed earnestly in their behalf. Besides the two Japanners, Matthew and Bernard, who had constantly followed the Father, and would never forsake him, an ambassador from the king of Bungo embarked with him in the same vessel. The business of this embassy was to seek the friendship of the viceroy of the Indies, and to obtain a preacher from him, who might finish the conversion of that kingdom, in the room of Father Xavier.