The journey from Amanguchi to Meaco is not less than fifteen days, when the ways are good, and the season convenient for travelling; but the ill weather lengthened it to our four travellers, who made two months of it; sometimes crossing over rapid torrents, sometimes over plains and forests thick with snow, climbing up the rocks, and rolling down the precipices. These extreme labours put Father Xavier into a fever from the first month, and his sickness forced him to stop a little at Sacay; but he would take no remedies, and soon after put himself upon his way.
That which gave them the greatest trouble was, that Bernard, who was their guide, most commonly misled them. Being one day lost in a forest, and not knowing what path to follow, they met a horseman who was going towards Meaco; Xavier followed him, and offered to carry his mail, if he would help to disengage them from the forest, and shew them how to avoid the dangerous passages. The horseman accepted Xaviers offer, but trotted on at a round rate, so that the saint was constrained to run after him, and the fatigue lasted almost all the day. His companions followed him at a large distance; and when they came up to the place where the horseman had left him, they found him so spent, and over-laboured, that he could scarcely support himself. The flints and thorns had torn his feet, and his legs were swelled so that they broke out in many places. All these inconveniences hindered him not from going forward: He drew his strength from the union he had with God, continually praying from the morning to the evening, and never interrupting his devotions but only to exhort his friends to patience.
In passing through the towns and villages where his way led him, Xavier always read some part of his catechism to the people who gathered about him. For the most part they only laughed at him; and the little children cried after him, "Deos, Deos, Deos," because, speaking of God, he had commonly that Portuguese word in his mouth, which he seldom pronounced without repetition; for, discoursing of God, he would not use the Japonese language till they were well instructed in the essence and perfections of the Divine Majesty: and he gave two reasons for it; the first, because he found not one word in all the language which well expressed that sovereign divinity, of which he desired to give them a distinct notion; the second, because he feared lest those idolaters might confound that first Being with their Camis, and their Potoques, in case he should call it by those names which were common to their idols. From thence he took occasion to tell them, "That as they never had any knowledge of the true God, so they never were able to express his name; that the Portuguese, who knew him, called him Deos:" and he repeated that word with so much action, and such a tone of voice, that he made even the Pagans sensible what veneration was due to that sacred name. Having publicly condemned, in two several towns, the false sects of Japan, and the enormous vices reigning there, he was drawn by the inhabitants without the walls, where they had resolved to stone him. But when they were beginning to take up the stones, they were overtaken by a violent and sudden storm, which constrained them all to betake themselves to flight: The holy man continued in the midst of this rack of heaven, with flashes of lightning darting round about him, without losing his habitual tranquillity, but adoring that Divine Providence which fought so visibly in his favour.
He arrived at length at Meaco with his three companions in February 1551. The name of that celebrated town, so widely spread for being the seat of empire and religion, where the Cubosama, the Dairy, and the Saso kept their court, seemed to promise great matters to Father Xavier; but the effect did not answer the appearances: Meaco, which in the Japonian tongue signifies a thing worth seeing, was no more than the shadow of what formerly it had been, so terribly wars and fires had laid it waste. On every side ruins were to be beheld, and the present condition of affairs threatened it with a total destruction. All the neighbouring princes were combined together against the Cubosama, and nothing was to be heard but the noise of arms.
The man of God endeavoured to have gained an audience from the Cubosama, and the Dairy, but he could not compass it: He could not so much as get admittance to the Saso, or high-priest of the Japonian religion. To procure him those audiences, they demanded no less than an hundred thousand caixes, which amount to six hundred French crowns, and the Father had it not to give. Despairing of doing any good on that side, he preached in the public places by that authority alone which the Almighty gives his missioners. As the town was all in confusion, and the thoughts of every man taken up with the reports of war, none listened to him; or those who casually heard him in passing by, made no reflections on what he said.
Thus, after a fortnight's stay at Meaco to no purpose, seeing no appearance of making converts amidst the disturbance of that place, he had a strong impulse of returning to Amanguchi, without giving for lost all the pains he had taken at Meaco; not only because of his great sufferings, (and sufferings are the gains of God's apostles) but also because at least he had preached Christ Jesus in that place, that is to say, in the most idolatrous town of all the universe, and opened the passage for his brethren, whom God had fore-appointed in the years following, there to establish Christianity, according to the revelations which had been given him concerning it.
He embarked on a river which falls from the adjoining mountains, and washing the foot of the walls of Meaco, disembogues itself afterwards into an arm of the sea, which runs up towards Sacay. Being in the ship, he could not turn off his eyes from the stately town of Meaco; and, as Fernandez tells us, often sung the beginning of the 113th Psalm, In exitu Israel de Ægypto, domus Jacob de populo Barbaro, &c. whether he considered himself as an Israelite departing out of a land of infidels by the command of God, or that he looked on that barbarous people, as one day destined to be the people of God. As for what remains, perceiving that presents are of great force to introduce foreigners to the princes of Japan, he went from Sacay to Firando, where he had left what the viceroy of the Indies and the governor of Malacca had obliged him to carry with him to Japan, that is to say, a little striking clock, an instrument of very harmonious music, and some other trifles, the value of which consisted only in the workmanship and rarity.
Having also observed, that his ragged habit had shocked the Japonese, who judge by the outside of the man, and who hardly vouchsafe to hear a man ill clothed, he made himself a new garment, handsome enough, of those alms which the Portuguese had bestowed on him; being verily persuaded, that an apostolic man ought to make himself all to all, and that, to gain over worldly men, it was sometimes necessary to conform himself a little to their weakness.
Being come to Amanguchi, his presents made his way for an audience from the king, and procured him a favourable reception. Oxindono, who admired the workmanship of Europe, was not satisfied with thanking the Father in a very obliging manner, but the same day sent him a large sum of money, by way of gratification; but Xavier absolutely refused it, and this very denial gave the king a more advantageous opinion of him. "How different," said Oxindono, "is this European Bonza from our covetous priests, who love money with so much greediness, and who mind nothing but their worldly interest!"
On the next morning Xavier presented to the king the letters of the governor and of the bishop of the Indies, in which the Christian faith was much extolled; and desired him, instead of all other favours, to grant him the permission of preaching it, assuring him once again, that it was the only motive of his voyage. The king increasing his admiration at the Father's generosity, granted him, by word of mouth, and also by a public edict, to declare the word of God. The edict was set up at the turnings of streets, and in public places of the town. It contained a free toleration for all persons to profess the European faith, and forbade, on grievous penalties, any hinderance or molestation to the new Bonzas in the exercise of their functions.