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

In the midst of the conversation, the king sent for the Prince of Portugal, his son Don Juan, and the Infanta Maria, his daughter, that the two missioners might see them. And from thence his majesty took occasion of relating to them, how many children he had still living, and how many he had lost, which turned the discourse on the education of youth; and before the fathers were dismissed, the king recommended to their care, an hundred young gentlemen, who were bred at court.

Though an officer of the palace had orders to prepare an handsome lodging, with good accommodation, for Xavier and Rodriguez, they returned to their hospital, and there continued. They would not so much as receive their entertainment of diet, which was assigned them from court, but went the round of the city begging alms at their appointed hours, and lived in poverty, according to the manner of life which they had prescribed themselves.

The fleet not being to set sail till the next spring, and these apostolical persons not knowing what it was to live in idleness, Xavier was not satisfied only to instruct those young gentlemen in piety, whom the king had committed to his charge; he gave himself an employment, and did at Lisbon what he had done at Venice, Bolognia, and Rome, for the space of two years and more. But, besides that he assisted the sick in the hospital day and night, visited the prisoners every day, and catechised the children many times in the week, he often discoursed with the principal persons of the court, and engaged them in the spiritual exercises of Ignatius.

At first he preached not in the churches, judging, that the ministries of the gospel ought to begin with less public actions; and went not into the pulpit, without being first requested by the king, who one day sending for him to the palace, acquainted him with the desire he had to hear him preach; and told him, "That the Bishop of Lisbon was of opinion, that they ought not any longer to defer his public exhortations."

Father Simon Rodriguez laboured also on his part, in the service of his neighbour, according to the same method, and with the same spirit.

In the mean time, Martin d'Azpilcueta, surnamed the doctor of Navarre, who was uncle to Xavier, on the mother's side, and who was chief professor of divinity in the university of Coimbra, having heard the news of his nephew's arrival, wrote earnestly to the king, that it would please him to send Father Francis to him. He added, that in case the Father might have leave to remain with him till the departure of the fleet, he would oblige himself to make two new lectures, at his own expence, the one in canon-law, the other in mystical divinity. And farther, that in few years afterwards he would follow Xavier to the Indies, and preach the gospel in conjunction with him, to the eastern idolaters.

These letters prevailed nothing; the man, who had refused so much as to turn out of his way to see his mother, was bent against the taking of a journey, and forsaking his important business to visit one of his relations. The king retained Xavier at Lisbon, at the request of Xavier himself; and the father wrote a letter of excuse to the doctor of Navarre, who had written two to him full of tenderness and friendship. As that doct&r was unsatisfied with that kind of life, which his nephew had embraced, so Xavier resolved him, on that point, in this manner. "For what concerns our institute, of which so many reports are now raised, I have but one word, at present, to say of it. 'Tis of little consequence, illustrious doctor, to be judged by men, especially by such, who will needs be judging before they understand the matter, and know the merits of the cause."

As to his intention of going to the Indies, he desired him to think no farther of it; for thus Navarre relates that passage in his manual: "I had resolved to have ended my days in those parts, if Xavier, in consideration of my great age, had not thought me incapable of those labours which attend his mission: and if he had not written to me at his departure, that I should comfort myself for his absence, by the hope of seeing each other in the celestial kingdom."

Our two missioners laboured not in vain at Lisbon. From the very beginning of their ministry, devotion began to spread amongst the people. All men ran to the blessed sacrament, which before was never thought on but in Lent: and this holy custom diffused itself insensibly through all the towns of Portugal Many, who had deferred their conversion from time to time, now on the sudden gave themselves up to God, and even renounced the world. The most inveterate enemies were sincerely reconciled, and the most impudent harlots abandoned their prostitute way of living.

But this change of manners was most particularly apparent at the court: the king, who was truly religious, and full of goodness, was the first to declare himself against those vices which usually infect the palaces of princes. And that he might introduce a reformation by degrees, not only into his house, bat also dilate it through his whole kingdom, he obliged all the young courtiers to confess themselves once a week; for he said, "That if the lords and gentlemen would accustom themselves, from their tender years, to the service and fear of God, they would live with greater Christianity in their riper age: and if persons of quality came once to give good examples of religion, the commonalty, who form themselves according to their model, would not fail to regulate their manners; and therefore the reformation of all degrees in the kingdom consisted chiefly in the virtuous education of young noblemen."

The example of the prince and the young courtiers drew the rest; and thereupon Xavier writes to Ignatius in these terms:

"Nothing can be more regular than the court of Portugal: it resembles rather a religious society, than a secular court. The number of courtiers who come to confession, and are afterwards communicated, every eight days, is so very great, that we are in admiration of it," and are in perpetual thanksgiving for it. We are so taken up with hearing confessions, that if we were twice so many as we are, there would be employment more than enough for us. We are sitting on the confession-seat all the day long, and part of the night, though none but courtiers are permitted to come to us.

"I remember, that I observed, when the king was at Almerin, those who waited on him, from all parts of the kingdom, about their own affairs, as the custom is, were in great admiration at this new court-mode; and when they beheld the young gentlemen at the sacrament of the altar, every Sunday and holiday, with great reverence, they thought themselves in another world. But the greatest part of them imitating that which they admired, drew near to the tribunal of penance, and the holy table. Had we confessors enow to attend the crowds that come to court, no man would venture to apply himself to the king for any business, before he had been first with God, and were well with him."

The two labourers in God's harvest were so exhausted with their pains, that at length they were constrained to accept of the diet which was provided for them by the king's appointment; for they judged their time was better employed in the service of souls, than in begging their daily bread about the streets. Yet they omitted not to ask alms once or twice a-week, that they might not disuse themselves from the spirit of mortification and poverty. With these considerations, they reserved but little of what was sent them from the palace, and distributed the rest among the poor.

On the other side, the perpetual labour of confessions reduced them to preach but very seldom, for want of leisure. But, all things duly examined, they thought it of more consequence to God's service, to administer the sacrament of penance, than to preach the word; because the court of Portugal was furnished with able preachers, but was much wanting in judicious confessors; which was the very observation that Xavier made in the letter above cited.

These visible and wonderful operations caused the two missioners to be respected as men sent down from heaven, and replenished with the spirit of the Most High; insomuch that all men gave them the surname of apostles, which glorious title still remains with their successors in Portugal. The king, on all occasions, shewed them a most particular affection; and Xavier, ravished with so many expressions of his goodness to them, gives this account of it to Father Ignatius.

"Our whole society stands obliged to his majesty, for his singular favour to us; as well the rest of you at Rome, as we in Portugal. I am given to understand, from the ambassador Mascaregnas, that the king told him, he should be very glad, that all the members of our company might be gathered together, and established here; though on that condition he employed a good part of his revenue for our entertainment."

"This pious prince," says Xavier in another of his letters, "who has so tender an inclination for our society, and who wishes our advancement as much as if he were one of us, has thereby engaged us for ever to his service; and we should be guilty of a most horrible ingratitude, even to be unworthy of life, if we made not a public profession of our service to him, and if every day of our lives we endeavoured not to acknowledge, by our prayers, as far as our weakness will give us leave, all the favours of so generous a protector, and so magnificent a benefactor."

The Prince, Don Henry, who was nominated cardinal not long after, and in process of time came to the crown by the death of Don Sebastian, had not less affection for them than the king his brother. Being grand inquisitor, he gave the fathers an absolute power in his tribunal; and permitted them to discourse freely with all the prisoners of the Inquisition.

Some of the greatest quality in the court were so much edified with the apostolic life of Xavier and Rodriguez, that they were desirous to embrace their institute; as some learned persons of the city had already done. In short, every thing succeeded with them so, that Xavier had some apprehensions concerning this tide of happiness: He bemoaned it sometimes to himself, and said, that prosperity was always formidable, even in the most pious undertakings; that persecution was more desirable, and a much surer mark of Christ's disciples.

The two missioners appointed for the Indies lived in this manner; and impatiently waited for the proper season of navigation. But the king weighing in his mind the great good which they had done, in so short a time, both amongst the nobility and the common people, was desirous to retain them still in Portugal. It seemed reasonable to him, that the interest of his own kingdom ought to be dearer to him than that of foreign nations; and that these new labourers would produce a larger increase in Catholic countries, than amongst barbarians.

Yet that he might undertake nothing without mature deliberation, he called a council, and himself proposed it to them. All of them approved the king's opinion, excepting only the Prince Don Henry; who strongly urged, that Xavier and Rodriguez having been nominated for the new world, by the vicar of our Saviour, it was in a manner to disturb the order of Providence, if he thwarted their intended voyage; that the Indies were equally to be considered with Portugal itself, since they had been conquered by the Portuguese, and were annexed to the imperial crown; that those idolaters had better inclinations towards Christianity than was generally thought; and that they would come over to the faith of their own accord, when they should see amongst them disinterested preachers, free from avarice and ambition.

As the opinions of kings are always prevalent, the reasons of Don Henry were slighted; and it was concluded in council, that the two missioners should not depart the realm. This resolution afflicted them the more sensibly, because they both breathed after those eastern countries; their last recourse was to write to Rome, and interpose the mediation of Father Ignatius. He accordingly moved the Pope in their behalf; but his Holiness refused to make an absolute decision, and remitted the whole affair to Portugal: insomuch that Ignatius sent word to the two fathers, that the king was to them in the place of God, and that it was their duty to pay him a blind obedience. At the same time he also wrote to Don Pedro Mascaregnas, that Xavier and Rodriguez were wholly at the king's command; and that they should always remain in Portugal, in case his majesty desired it. Notwithstanding which, he thought a temperament might be found, which was, that Rodriguez might be retained in Portugal, and Xavier permitted to go for India.

The king was satisfied with this proposal of Ignatius; and believed it to be inspired by God himself. Xavier, transported with joy at the news of it, gave thanks to the Divine Goodness, which had chosen him anew for the mission of the Oriental parts, or rather which had executed its eternal purpose, notwithstanding human opposition.

The time of embarkment being come, he was called one day to the palace: the king discoursed fully with him concerning the present condition of the Indies, and recommended particularly to him the affairs of religion. He likewise gave him in charge, to visit the fortresses of the Portuguese, and take notice how God was served in them; and withal to give him an account of what more was requisite to be done for the establishment of Christianity in those new conquests; and to write frequently on that subject, not only to his ministers, but to his own person.

After this he presented him the four briefs, which had been expedited from Home the same year; in two of which, our Holy Father had constituted Xavier apostolical nuncio, and endued him with ample power for the extending and maintenance of the faith throughout the East; in the third, his Holiness recommended him to David Emperor of Ethiopia; and in the fourth, to all the princes who possessed the isles of the sea, or the continent from the Cape of Good Hope, even beyond the Ganges.

John III. had requested these briefs, and the Pope had freely granted them, with design thereby to make the mission of Father Francis the more illustrious and authentic. The father received them from the hands of the king with profound respect; saying, that as much as his weakness was capable of performing, he should endeavour to sustain the burden, which God and man had laid upon him.

Some few days before he went to sea, Don Antonio d'Ataida, count of Castagnera, who supervised the provisions of the naval army, advertised Xavier to make a note of what things were necessary for him in order to his voyage; assuring him from his majesty, that he should be furnished to his own desire. They want nothing, replied the father with a smile, who have occasion for nothing. I am much obliged to the king for his liberality, and to you for your care of me; but I owe more to the Divine Providence, and you would not wish me to distrust it.

The count of Castagnera, who had an express order from the king, to make a large provision for Father Xavier, was very urgent with him, and importuned him so strongly to take something, for fear, said he, of tempting Providence, which does not every day work miracles, that Xavier, not to appear either obstinate or, presumptuous, demanded some few little books of devotion, for which he foresaw he should have occasion in the Indies, and a thick eloth habit against the excessive colds, which are to be endured in doubling the Cape.

The count, amazed that the father asked for nothing more, besought him to make a better use of the king's offers; but seeing that all his intreaties prevailed nothing, "you shall not be master in every thing," said he, with some kind of heat, "and at the least you cannot possibly refuse a servant to attend you, because I am sure you cannot be without one." "So long as I have the use of these two hands," replied Xavier, "I will have no other servant." "But decency," rejoined the count, "requires, that you should have one, if it were but to maintain the dignity of your character. How shameful would it seem to behold an apostolical legate washing his own linen on the deck, and dressing his own victuals?" "I will take upon me for once," said Xavier, "to serve myself, and others too, without dishonouring my character. So long as I do no ill, I am in no fear of scandalizing my neighbour; nor of debasing that authority with which I am entrusted by the Holy See. They are these human considerations, and false notions of decencies and punctilios, which have reduced the church to that condition in which we now see it."

This positive answer stopped Castagnera's mouth; but afterwards, he gave great commendations of Xavier, and publicly said, "that he found it much more difficult to combat the denials of Father Francis, than to satisfy the craving desires of other men."

The day of his departure being come at length, and all things in a readiness to set sail, Xavier went to the port, with his two companions, whom he carried with him to the Indies; namely, Father Paul de Camerino, an Italian, and Francis Mansilla, a Portuguese, who was not yet in priests orders. Simon Rodriguez bore him company to the fleet; and then it was, that, embracing each other with much tenderness, "My brother," said Xavier, "these are the last words which I shall ever say to you: we shall see each other no more in this present world; let us endure our separation with patience; for most certain it is, that, being well united with our Lord, we shall be united in ourselves; and that nothing shall be able to divide us from the society which we have in Jesus Christ.

"As to what remains, I will, for your satisfaction," added he, "discover to you a secret, which hitherto I have concealed from your knowledge: You may remember, that when we lodged as chamber-fellows, in the hospital at Rome, you heard me crying out one night, 'yet more, O my Lord, yet more!' you have often asked what that exclamation meant; and I have always answered you, that you should not trouble yourself about it: I must now tell you, that I then beheld, (but whether sleeping or waking, God only knows,) all I was to suffer for the glory of Jesus Christ; our Lord infused into me so great a delight for sufferings, that not being able to satiate, myself with those troubles which he had presented to my imagination, I begged of him yet more; and that was the sense of what I pronounced with so much fervency, 'yet more, yet more!' I hope the Divine Goodness will grant me that in India, which he has foreshewn to me in Italy, and that the desires which he inspired into me shall be shortly satisfied."

After these words they embraced each other anew, and parted both of them in tears. When Rodriguez was returned on shore, they gave the signal of departure, and set sail. This was on the 7th of April, in the year 1541, under the command of Don Martin Alphonso de Sosa, viceroy of the Indies; a man of known integrity, and consummate experience in what related to those parts, where he had formerly lived for many years. He was desirous of Xavier's company, in the Admiral, which was called the St James. Xavier went aboard on his own birth-day, entering then on his six-and-thirtieth year. He had resided eight months entire at Lisbon; and forseven years, and somewhat more, had been the professed disciple of Ignatius Loyola.

THE LIFE OF ST FRANCIS XAVIER.

BOOK II

By what way he passes to the Indies. His employment in the ship. He arrives at Mozambique, and what he does there. He falls sick himself, and yet continues to serve the sick. His first prediction Verified by the success. He arrives at Melinda, and there confers with the Mahometans. He passes over to Socotora; his opinion concerning that people. He arrives at Goa. He visits the Bishop of the Indies. The estate of religion in the India at his arrival. His first work at Goa. The first fruits of his labours. His industry to gain the Concubinarians. He is told of the coast of Fishery, and goes thither. This coast is called in the maps La Pescaria. He works a miracle at Cape Comorin. He labours in the salvation of the Paravas. His manner of teaching the Christian faith. He establishes catechists and teachers of the faith to supply ids place. The fruit of his labours on the coast of Fishery. He makes use of children to cure the sick. The zeal of the children against idols and idolaters. The punishment of a pagan, who had despised the admonitions of Father Xavier. The original and character of the Brachmans. He treats with the Brachmans. The conference of Xavier with a famous Brachman. He works divers miracles. He declares himself against the Brachmans. The means whereby he destroyed idolatry. He returns to Goa, and for what reason. The beginning and establishment of the seminary of holy faith. The seminary of holy faith new named the College of St Paul. He returns to the coast of Fishery; his actions there. He goes to the relief of the Christians, on the coast of Fishery. He goes to the kingdom of Travancore, and there labours with great success. God communicates to him the gift of tongues. He is persecuted by the Brachmans. He goes to meet the army of the Badages, and puts them to flight. He prevails upon the king of Travancore to favour the gospel. He raises two from death.

While the Christian religion flourished in Asia, under the emperors of Constantinople, there were two ordinary passages, and both of them short enough towards the Indies: the one by Syria, over the Euphrates and the Persian Gulph; the other by Egypt, over the Arabian Gulph, commonly called the Red Sea. But after the Saracens had possessed themselves of those places, the European Christians finding those passages unsecure for travelling, sought out ways of a larger circuit, to avoid falling into the hands of their most mortal enemies.

The Portuguese were the first who bethought themselves of coasting all Africa, and one part of Arabia and Persia; by taking this compass, the Indies are distant from Portugal about four thousand leagues, and the passengers are constrained to suffer twice the scorching heats of the torrid zone, in going under the equinoctial line, which divides Africa almost in two equal parts.

Don Henry, son of King John I., the most skilful prince of that age in the mathematics, was he who attempted the discovery of those seas, and undertook to double the Cape of Good Hope, upon the account of traffic, which he desired to establish betwixt the crown of Portugal and the emperor of Ethiopia, commonly called Prester John. This enterprise having succeeded, the kings of Portugal, Alphonso V., John II., and Emanuel I., followed it so happily, that, by little and little, they completed the passage to the Indies.

This was the course that Father Xavier held with the fleet of Portugal. He found himself sufficient employment, during the time of the navigation: his first study was to put a stop to those disorders which are commonly occasioned by an idle life on ship-board; and he began with gaming, which is the only recreation, or rather the whole employment, of the seamen.

That he might banish games of chance, which almost always occasion quarrels and swearing, he proposed some little innocent diversions, capable of entertaining the mind, without stirring up the passions. But seeing that, in spite of his endeavours, they were bent on cards and dice, he thought it not convenient to absent himself, but became a looker on, that he might somewhat awe them by his presence; and when they were breaking out into any extravagance, he reclaimed them by gentle and soft reproofs. He shewed concernment in their gains, or in their losses, and offered sometimes to hold their cards.

There were at least a 'thousand persons in the Admiral, men of all conditions: the father made himself all to all, thereby to gain some to Jesus Christ; entertaining every man with such discourse as was most suitable to his calling. He talked of sea affairs to mariners, of war to the soldiery, of commerce to merchants, and of affairs of state to men of quality. His natural gaiety, and obliging humour, gained him a general esteem; the greatest libertines, and most brutal persons, sought his conversation, and were even pleased to hear him speak of God.

He instructed the seamen daily in the principles of religion, of which the greater part were wholly ignorant, or had at the best but a smattering of it; and preached to them on every holiday, at the foot of the main mast. All of them profited by his sermons, and in little time nothing was heard amongst them, which was offensive to the honour of God, or that wounded Christian charity; or touched upon obsceneness, or ill manners. They had a profound veneration for him; with one word only, he appeased their quarrels, and put an end to all their differences.