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

by John Dryden

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,[1] 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.

[1] An argument ready cut and dried for the use of any church by law established

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.