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The Jesuits, 1534-1921. Thomas J. Campbell
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Автор произведения Thomas J. Campbell
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Xavier began studying the language of the country and remained for a time more or less in seclusion; with the help of Xaca, or Paul as they called him, a short statement of the Christian Faith was drawn up. With that equipment, after securing the necessary permission, he, Fernandes and Xaca started on their first preaching excursion. Their appearance excited the liveliest curiosity. In the eyes of the people Xavier was merely a new kind of bonze, and they listened to him with the greatest attention. The programme adopted was first for Xaca to summon the crowd and address them, then Xavier would read his paper. They were always ready to stop at any part of the road or for any assembly and repeat their message. Soon their work rose above mere street preaching. They were invited to the houses of the great who listened more or less out of curiosity or for a new sensation. When they had accomplished all they could in one place, they went to another, always on foot, in wretched attire, through cities and over snow-clad mountains, always, however, with the aim of getting to the capital of the empire, both to see the emperor and to reach the great university, about which they had heard before they set out for Japan. Naturally, the teaching of this new religion brought Xavier into conflict with the bonzes, who were a grossly immoral set of men, though outwardly pretending to great austerity. The people, however, understood them thoroughly and were more than gratified when the hypocrites were held up to ridicule.
By this time he discovered his mistake in going about in the apparel of a beggar, and henceforward he determined to make a proper use of his position as envoy of the Governor of the Indies and of the Bishop of Goa. He, therefore, presented himself to the Daimyo of Yamaguchi in his best attire, with his credentials engrossed on parchment and an abundant supply of rich presents – an arquebus, a spinnet, mirrors, crystal goblets, books, spectacles, a Portuguese dress, a clock and other objects. Conditions changed immediately. The Daimyo gave him a handsome sum of money, besides full liberty to preach wherever he went. He lived at the house of a Japanese nobleman at Yamaguchi, and crowds listened to him in respectful silence as he spoke of creation and the soul – subjects of which the Japanese knew nothing. His learning was praised by every one, and his virtue admired; soon several notable conversions followed. After remaining at this place for six months, Xavier went to the capital, Meaco, the present Kioto, but apparently he made little or no impression there. Then news came from Goa which compelled him to return to India. So leaving his faithful friends, de Torres and Fernandes, to carry on the work which was so auspiciously begun, he started for Goa, somewhere between 15 and 20 November, 1551. He had achieved his purpose – he had opened Japan to Christianity.
On the ship that carried him back to Goa, Xavier made arrangements with a merchant named Pereira to organize an expedition to enter China. Pereira was to go as a regularly accredited ambassador of the Viceroy of the Indies, while Xavier would get permission from the emperor to preach the Gospel, and ask for the repeal of the laws hostile to foreigners and, among other things, for the liberation of the Portuguese prisoners – dreams which were never realized, but which reveal the buoyant and almost boyish hopefulness of Xavier's character. On his way back he heard of the tragic death of Criminali at Cape Comorin – the first Jesuit to shed his blood in India. It occurred in one of the uprisings of the Badages savages against the Portuguese. Later a brother was killed at the same place. Success, however, had attended the labors of Criminali and his associates; for according to Polanco and an incomplete government census, there were between 50,000 and 60,00 °Christians at that point in 1552. It was well on in February of that year when Xavier stepped ashore at Goa.
During his absence, the missions had all achieved a remarkable success. Among them was a new post at Ormuz off the coast of Arabia where Mussulmans of Persia, Jews from far and near, even from Portugal, Indian Brahmans and Jains, Parsees, Turks, Arabians, Christians of Armenia and Ethiopia, apostate Italians, Greeks, Russians and a Portuguese garrison met for commerce, and for the accompanying debauchery of such Oriental centres. The Belgian missionary, Baertz, had transformed the place. All this was satisfactory; but the college at Goa where Gomes presided was in disorder. Before that imprudent man could have possibly become acquainted with the ways of the new country, he had let himself be duped by one of the native chiefs who pretended to be a convert, but who was in reality a black-hearted traitor. He had also nullified the authority of his associate in the government of the college, and had been acting almost as superior of the entire mission. Among the people he had caused intense irritation by changing the traditional church services; he had dismissed the students of the college and put novices in their stead; he had appropriated a church belonging to a confraternity and, in consequence, had got both himself and the Society embroiled with the governor-general. But in spite of all this, it was still difficult to depose him on account of his popularity and because he was looked upon as an angel by the bishop. Unfortunately, Gomes refused to be convinced of his shortcomings and even disputed the right of his successor, who had already been appointed. Hence popular though he was, he was given his dimissorial letters. He appealed to Rome, and on his way thither was lost at sea. It is rather startling to find that Francis Xavier not only used this power of dismissal himself but gave it even to local superiors (Monumenta Xaveriana, 715-18). Possibly it was because of the difficulty of communication with Rome that this method was adopted, but it would be inconceivable nowadays.
When all this was settled, Xavier appointed Baertz, vice-provincial, and, on April 17, 1552, departed for China. On arriving at Cochin, he heard that one of the missionaries had been badly treated by the natives, that the mission was in dire want, and that Lancilotti was in sore straits at Coulam. But all that did not stop him. He merely wrote to Baertz to remedy these evils, and then continued on his journey. Of course it would be impossible to judge such missionary methods from a mere human standpoint. For Xavier's extraordinary thaumaturgic powers, his gifts of prayer and prophecy easily explain how he could not only convert multitudes to the Faith, in an incredibly short space of time, but keep them firm and constant in the practice of their religion, long after he had entrusted the care of them to others. The memory of his marvellous works, which are bewildering in their number, would necessarily remain in the minds of his neophytes, while the graces which his prayers had gained for them would give them a more intelligent comprehension of the doctrines he had taught them than if they had been the converts of an ordinary missionary.
Up to the time of his departure for China his apostolic career had been like a triumphal progress. He was now to meet disaster and defeat, but it is that dark moment of his life which throws about him the greatest lustre. His friend, Pereira, had been duly accredited as ambassador of the viceroy and had invested the largest part of his fortune in the vessel that was to convey Xavier as papal nuncio to the court of the Emperor of China. It was the only way to enter the country and to reach the imperial court; but the Governor of Malacca defeated the whole scheme. He was a gambler and a debauchee, and wanted the post of ambassador for himself to pay his debts. Hence, in spite of the entreaties of Xavier and the menace of the wrath both of the king and the Pope he confiscated the cargo and left the two envoys stranded, just when success was assured. The result was that Pereira had to remain in hiding, while Xavier shook the dust from his feet, not figuratively but actually, so as to strike terror into the heart of Don Alvaro. He embarked on his own ship, "The Holy Cross," which was now converted into a merchantman and packed with people. In that unseemly fashion he started for China.
A landing was made on the island of Sancian which lay about thirty miles from the mainland, on a line with the city of Canton. Trading was allowed at that distance, but any nearer approach to the coast meant imprisonment and death. That island was Xavier's last dwelling-place on earth; there he remained for months gazing towards the land he was never to enter. There were several ships in the offing, but he was shunned by the crews, for fear of the terrible Alvaro who was officially "master of the seas" and could punish them for being friends of his enemy. At least the Chinese traders who had come over to the island were approachable, and Xavier succeeded in inducing one of them for a money consideration to drop him somewhere on the coast – he did not care where. But no sooner was the bargain known than there was an uproar among the crews of the ships. If he were caught, they would all be massacred, and so he agreed to wait till they had sailed away.
Slowly