Loe raamatut: «The Works of John Dryden, now first collected in eighteen volumes. Volume 16»

THE QUEEN. ¹

MADAM,

The reverend author of this life, in his dedication to his Most Christian Majesty, affirms, that France was owing for him to the intercession of St Francis Xavier. That Anne of Austria, his mother, after twenty years of barrenness, had recourse to heaven, by her fervent prayers, to draw down that blessing, and addressed her devotions, in a particular manner, to this holy apostle of the Indies. I know not, madam, whether I may presume to tell the world, that your majesty has chosen this great saint for one of your celestial patrons, though I am sure you will never be ashamed of owning so glorious an intercessor; not even in a country where the doctrine of the holy church is questioned, and those religious addresses ridiculed. Your majesty, I doubt not, has the inward satisfaction of knowing, that such pious prayers have not been unprofitable to you; and the nation may one day come to understand, how happy it will be for them to have a son of prayers ruling over them.² Not that we are wholly to depend on this particular blessing, as a thing of certainty, though we hope and pray for its continuance. The ways of Divine Providence are incomprehensible; and we know not in what times, or by what methods, God will restore his church in England, or what farther trials and afflictions we are yet to undergo. Only this we know, that if a religion be of God, it can never fail; but the acceptable time we must patiently expect, and endeavour by our lives not to undeserve. I am sure if we take the example of our sovereigns, we shall place our confidence in God alone; we shall be assiduous in our devotions, moderate in our expectations, humble in our carriage, and forgiving of our enemies. All other panegyrics I purposely omit; but those of Christianity are such, that neither your majesty, nor my royal master, need be ashamed of them, because their commemoration is instructive to your subjects. We may be allowed, madam, to praise Almighty God for making us happy by your means, without suspicion of flattery; and the meanest subject has the privilege of joining his thanksgiving with his sovereigns, where his happiness is equally concerned. May it not be permitted me to add, that to be remembered, and celebrated in after ages, as the chosen vessel, by which it has pleased the Almighty Goodness to transmit so great a blessing to these nations, is a secret satisfaction, which is not forbidden you to take; the blessings of your people are a prelibation of the joys in heaven, and a lawful ambition here on earth.

Your majesty is authorized, by the greatest example of a mother, to rejoice in a promised son. The blessed Virgin was not without as great a proportion of joy, as humanity could bear, when she answered the salutation of the angel in expressions, which seemed to unite the contradicting terms of calmness, and of transport: "Be it to thy hand-maid, according to thy word."

It is difficult for me to leave this subject, but more difficult to pursue it as I ought; neither must I presume to detain your majesty by a long address. The life of Saint Francis Xavier, after it had been written by several authors in the Spanish and Portuguese, and by the famous Padre Bartoli in the Italian tongue, came out at length in French, by the celebrated pen of Father Bohours, from whom I have translated it, and humbly crave leave to dedicate it to your patronage. I question not but it will undergo the censure of those men, who teach the people, that miracles are ceased. Yet there are, I presume, a sober party of the Protestants, and even of the most learned among them, who being convinced, by the concurring testimonies of the last age, by the suffrages of whole nations in the Indies and Japan, and by the severe scrutinies that were made before the act of canonization, will not dispute the truth of most matters of fact as they are here related; nay, some may be ingenuous enough to own freely, that to propagate the faith amongst infidels and heathens, such miraculous operations are as necessary now in those benighted regions, as when the Christian doctrine was first planted by our blessed Saviour and his apostles.

The honourable testimonies which are cited by my author, just before the conclusion of his work, and one of them in particular from a learned divine of the church of England,³ though they slur over the mention of his miracles, in obscure and general terms, yet are full of veneration for his person. Farther than this I think it needless to prepossess a reader; let him judge sincerely, according to the merits of the cause, and the sanctity of his life, of whom such wonders are related, and attested with such clouds of witnesses; for an impartial man cannot but of himself consider the honour of God in the publication of his gospel, the salvation of souls, and the conversion of kingdoms, which followed from those miracles; the effects of which remain in many of them to this day.

But that it is not lawful for me to trespass so far on the patience of your majesty, I should rather enlarge on a particular reflection, which I made in my translation of this book, namely, that the instructions of the saint, which are copied from his own writings, are so admirably useful, so holy, and so wonderfully efficacious, that they seem to be little less than the product of an immediate inspiration. So much excellent matter is crowded into so small a compass, that almost every paragraph contains the value of a sermon. The nourishment is so strong, that it requires but little to be taken at a time. Where he exhorts, there is not an expression, but what is glowing with the love of God; where he directs a missioner, or gives instructions to a substitute, we can scarcely have a less idea than of a St Paul advising a Timothy, or a Titus. Where he writes into Europe, he inspires his ardour into sovereign princes, and seems, with the spirit of his devotion, even to burn his colleagues at the distance of the Indies.

But, madam, I consider that nothing I can say is worthy to detain you longer from the perusal of this book, in which all things are excellent, excepting only the meanness of my performance in the translation. Such as it is, be pleased, with your inborn goodness, to accept it, with the offer of my unworthy prayers for the lasting happiness of my gracious sovereign, for your own life and prosperity, together with the preservation of the son of prayers, and the farther encrease of the royal family; all which blessings are continually implored from heaven, by,

MADAM,

Your Majesty's most humble,

And most obedient subject and servant,

JOHN DRYDEN.

THE READER

Having already presented you with the Life of St Ignatius, I thought myself obliged to give you that of St Francis Xavier. For, besides that it was just that the son should attend the father, it seemed to me, that these two saints being concerned so much together, the history of the apostle of India and Japan would give you a clearer knowledge of him who was founder of the Jesuits. I may add likewise, that many considerable persons, and particularly of the court, have testified so great a desire to see a complete history of St Xavier in our language, that I thought my labour would not be unacceptable to them; and that in satisfying my own private devotion, I might at the same time content the curiosity of others.

The writings out of which I have drawn this work, have furnished me with all I could desire for the perfection of it, in what regards the truth and the ornaments of this history: for without speaking of Turselline and Orlandino, I have diligently read Lucena and Bartoli; the first of which Wrote in Portuguese with this title, "The History of the Life of Father Francis Xavier, and of what was done in the Indies by the Religious of the Society of Jesus." He informs us, that he had in his hands the authentic copies of the informations which were made by order of John III. king of Portugal, concerning the actions of the blessed Father Xavier, and the originals of many letters, written from the Indies on that subject, which are to this day deposited in the archives of the university of Coimbra. As for Bartoli, who is so famous by his writings, and who is accounted amongst the best of the Italian authors, he has extracted from the archives of the Casa Professa at Rome, and from the acts of the canonization, what he relates of our saint in the first part of the History of the Society, intitled, Asia.

Though these two historians have in some sort collected all that can be said concerning St Francis Xavier, I omitted not to take a view of what others have written on that subject; and chiefly the book of Nieremberg, which bears for title, "Claros Varones, or Illustrious Men;" the History of India, by Maffeus, and that of Jarrio; the Church History of Japan, by Solia; the Castilian History of the Missions, which the Fathers of the Society have made to the East Indies, and the kingdoms of China and Japan, composed by Lewis de Gusman; and, lastly, the Portuguese History of the Travels of Ferdinand Mendez Pinto.

But seeing St Francis Xavier himself has written some parts of those accidents which have befallen him in India and Japan, I have faithfully copied his letters, and from thence have drawn those particulars which have much conduced to my information, and clearing of the truth. These letters have also furnished me with materials to make the narration appear more lively and moving, when you hear the saint himself speaking in his proper words, and mixing his own thoughts and reflections with his actions. I had almost finished this my work, when I received from Spain and Italy two other lives of St Francis Xavier, which before that time I had not seen: the one very new, which was written in Italian by Father Joseph Massei; the other more ancient, written in Spanish by Father Francis Garcia. I found nothing in those two books which I had not observed in others; but read them with great pleasure, as being most exactly and elegantly written, each in their several tongue.

For what remains, amongst all those historians which I have cited, there is only the author of the new Italian Life, who has not followed the common error, in relation to the age of St Francis Xavier: for the rest of them not precisely knowing the year and day of his birth, have made him ten years older than he was; placing his nativity about the time when the passage to the East Indies was discovered by Vasco de Gama.

But Father Massei has taken his measures in that particular, from Father Poussines, that judicious person to whom we are owing for the new letters of St Xavier, and who has composed a dissertation in Latin, touching the year of our apostle's birth.

He produces, in the said treatise, a Latin paper, written in all appearance in the year 1585, and found in the records of the house of Don Juan Antonio, Count of Xavier. That paper, – wherein is treated of the ancestors and birth of the saint, and which very probably, as Poussines judges, is the minute of a letter sent to Rome, where Dr Navara then resided, to whom it refers you, – that paper, I say, has these words in it: Non scitur certò annus quo natus est P. Franciscus Xaverius. Vulgo tamen invaluit, a quibusdam natum cum dici anno millesimo quadragintesimo nonagesimo-sexto: which is to say, the year is not certainly known, in which Father Francis Xavier was born; but it is generally held, that some have reported he was born in the year 1496.

But it is to be observed, that these words, Non scitur certò annus quo natus est P. Franciscus Xaverius, are dashed out with the stroke of a pen. There is also a line drawn over these other words, Natum eum dici millesimo, quadragintesimo, nonagesimo-sexto: and this is written over head, Natus est P. Franciscus Xaverius anno millesimo quingentesimo sexto. Father Francis Xavier was born in the year 1506. There is also written in the margin, Natus est die 7 Aprilis, anni 1506. He was born on the 7th of April, 1506.

That which renders this testimony more authentic, is, that at the bottom of the letter, these words, in Spanish, are written by the same hand which corrected those two passages of which I spoke: Hallo se la razon del tiempo que el S. P. Francisco Xavier naciò, en un libro manual de su hermano el Capitan Juan de Azpilcueta: la qual sacò de un libro, de su padre Don Juan Jasso; viz. "The time when the blessed Father Francis Xavier was born, is found in the journal of his brother Don Juan de Azpilcueta, who extracted it from the journal or manual of his father Don Juan Jasso." 'Tis on this foundation, that, before I had read the Life written by Father Massei, I had already closed with the opinion of Father Poussines.

As to the precise day of the father's death, I have followed the common opinion, which I take to be the most probable, in conformity to the bull of his canonization. For the historians who have mentioned it, agree not with each other, on what clay he died. 'Tis said in Herbert's Travels to the Indies and Persia, translated out of the English, "St Francis Xavier, the Jesuit of Navarre, died the 4th of December, 1552." Ferdinand Mendez Pinto, the Portuguese, affirms, that he died at midnight, on Saturday the 2d of December, the same year. A manuscript letter, pretended to be written by Anthony de Sainte Foy, companion to Xavier for the voyage of China, the truth of which I suspect, relates, that the Saint died on a Sunday night at two of the clock, on the 2d of December, 1552. Now 'tis most certain, that in the year 1552, the 2d of December fell on a Friday; so that it is a manifest mistake to say, that St Xavier died that year either on Saturday or Sunday the 2d of December.

I should apprehend, lest a life so extraordinary as this might somewhat shock the profaner sort of men, if the reputation of St Francis Xavier were not well established in the world, and that the wonderful things he did had not all the marks of true miracles. As the author who made the collection of them has well observed, the mission of the saint gives them an authority, even in our first conceptions of them: for being sent from God for the conversion of infidels, it was necessary that the faith should be planted in the East, by the same means as it had been through all the world, in the beginning of the church.

Besides which, never any miracles have been examined with greater care, or more judicially than these. They were not miracles wrought in private, and which we are only to believe on the attestation of two or three interested persons, such who might have been surprised into an opinion of them; they were ordinarily public matters of fact, avowed by a whole city or kingdom, and which had for witnesses the body of a nation, for the most part Heathen, or Mahometan. Many of these miracles have been of long continuance; and it was an easy matter for such who were incredulous, to satisfy their doubts concerning them. All of them have been attended by such consequences as have confirmed their truth, beyond dispute: such as were – the conversions of kingdoms, and of kings, who were the greatest enemies to Christianity; the wonderful ardency of those new Christians, and the heroical constancy of their martyrs. But after all, nothing can give a greater confirmation of the saint's miracles, than his saint-like life; which was even more wonderful than the miracles themselves. It was in a manner of necessity, that a man of so holy a conversation should work those things, which other men could not perform; and that, resigning himself to God, with an entire confidence and trust, in the most dangerous occasions, God should consign over to him some part of his omnipotence, for the benefit of souls.

BOOK I

His birth. His natural endowments, and first studies. His father purposes to recal him from his studies, and is diverted from that resolution. He continues his studies, and sets up a philosophy lecture. He is preserved from falling into heresy. His change of life. His retirement, and total conversion. He consecrates himself to God, by a vow. What happened to him in his journey to Venice. What he did at Venice. He goes to Rome, and from thence returns to Venice. He prepares himself to celebrate his first mass. He celebrates his first mass, and falls sick after it. St Jerome appears to him. He goes to Bolognia, and labours there with great success. He relapses into his sickness, and yet continues preaching. He is recalled to Rome by Father Ignatius, and labours there with great success. The occasion of the mission into the Indies. He is named for the mission of the Indies. God mysteriously reveals to him his intended mission to the Indies. He takes his leave of the Pope, and what his Holiness said to him. He departs from Rome. How he employed himself during his journey. His letter to Ignatius. Some remarkable accidents in his journey to Lisbon. He passes by the castle of Xavier without going to it. He arrives at Lisbon, and cures Rodriguez immediately after his coming. He is called to court. The manner of his life at Lisbon. He refuses to visit his uncle, the Duke of Navarre. The fruit of his evangelical labours. The reputation he acquired at Lisbon. They would retain him in Portugal. He is permitted to go to the Indies, and the king discourses with him before his departure. He refuses the provisions offered him for his voyage. He goes for the Indies, and what he said to Rodriguez at parting.

I have undertaken to write the life of a saint, who has renewed, in the last age, the greatest wonders which were wrought in the infancy of the church; and who was himself a living proof of Christianity. There will be seen in the actions of one single man, a new world converted by the power of his preaching, and by that of his miracles: idolatrous kings, with their dominions, reduced under the obedience of the gospel; the faith flourishing in the very midst of barbarism; and the authority of the Roman church acknowledged by nations the most remote, who were utterly unacquainted with ancient Rome.

This apostolical man, of whom I speak, is St Francis Xavier, of the society of Jesus, and one of the first disciples of St Ignatius Loyola. He was of Navarre; and, according to the testimony of Cardinal Antonia Zapata, who examined his nobility from undoubted records, he derived his pedigree from the kings of Navarre.

His father was Don Juan de Jasso, a lord of great merit, well conversant in the management of affairs, and who held one of the first places in the council of state, under the reign of King John III. The name of his mother was Mary Azpilcueta Xavier, heiress to two of the most illustrious families in that kingdom; for the chief of her house, Don Martin Azpilcueta, less famous by the great actions of his ancestors, than by his own virtue, married Juana Xavier, the only daughter and remaining hope of her family. He had by her no other child but this Mary of whom we spoke, one of the most accomplished persons of her time.

This virgin, equally beautiful and prudent, being married to Don Jasso, became the mother of many children; the youngest of whom was Francis, the same whose life I write. He was born in the castle of Xavier, on the 7th of April, in the year 1506. That castle, situated at the foot of the Pyrenean Mountains, seven or eight leagues distant from Pampeluna, had appertained to his mother's house for about two hundred and fifty years; his progenitors on her side having obtained it in gift from King Thibald, the first of that name, in recompence of those signal services which they had performed for the crown. 'Tis from thence they took the name of Xavier, in lieu of Asnarez, which was the former name of their family. This surname was conferred on Francis, as also on some of the rest of his brothers, lest so glorious a name, now remaining in one only woman, should be totally extinguished with her.

That Providence, which had selected Francis for the conversion of such multitudes of people, endued him with all the natural qualities which are requisite to the function of an apostle. He was of a strong habit of body, his complexion lively and vigorous, his genius sublime and capable of the greatest designs, his heart fearless, agreeable in his behaviour, but above all, he was of a gay, complying, and winning humour: this notwithstanding, he had a most extreme aversion for all manner of immodesty, and a vast inclination for his studies.

His parents, who lived a most Christian life, inspired him with the fear of God from his infancy, and took a particular care of his education. He was no sooner arrived to an age capable of instruction, than, instead of embracing the profession of arms, after the example of his brothers, he turned himself, of his own motion, on the side of learning; and, as he had a quick conception, a happy memory, and a penetrating mind, he advanced wonderfully in few years.

Having gained a sufficient knowledge in the Latin tongue, and discovered a great propensity to learning, he was sent to the university of Paris, the most celebrated of all Europe, and to which the gentlemen of Spain, Italy, and Germany, resorted for their studies.

He came to Paris in the eighteenth year of his age, and fell immediately on the study of philosophy. 'Tis scarcely credible with how much ardour he surmounted the first difficulties of logic. Whatsoever his inclinations were towards a knowledge so crabbed and so subtle, he tugged at it with incessant pains, to be at the head of all his fellow students; and perhaps never any scholar besides himself could join together so much ease, and so much labour.

Xavier minded nothing more, than how to become an excellent philosopher, when his father, who had a numerous family of children, and who was one of those men of quality, whose fortunes are not equal to their birth, was thinking to remove him from his studies, after having allowed him a competent maintenance for a year or two. He communicated these his thoughts to Magdalen. Jasso, his daughter, abbess of the convent of St Clare de Gandia, famous for the austerity of its rules, and established by some holy Frenchwomen of that order, whom the calamities of war had forced to forsake their native country, and to seek a sanctuary in the kingdom of Valencia.

Magdalen, in her younger days, had been maid of honour and favourite to the Catholic queen Isabella. The love of solitude, and of the cross, had caused her to forsake the court of Arragon, and quit for ever the pleasures of this world. Having chosen the most reformed monastery of Spain for the place of her retreat, she applied herself, Avith fervour, to the exercises of penitence and prayer; and became, even from her noviciate, a perfect pattern of religious perfection.

During the course of her life, she had great communications with God; and one day he gave her to understand, that she should die a sweet and easy death; but, on the contrary, one of her nuns was pre-ordained to die in strange torments. The intention of God was not thereby to reveal to the abbess what was really to happen, but rather to give her an opportunity of exercising an heroic act of charity. She comprehended what her heavenly Father exacted from her, and petitioned him for an exchange.

God granted to her what himself had inspired her to demand; and was pleased to assure her, by a new revelation, that he had heard her prayers. She made known to her ghostly father what had passed betwixt God and her, and time verified it: for the sister above mentioned died without sickness, and appeared in dying to have had a foretaste of the joys to come. On the other side, the abbess was struck with a terrible disease, which took all her body, as it were, in pieces, and made her suffer intolerable pains; yet even those pains were less cruel to her, than those inward torments which God at the same time inflicted on her. She endured all this with wonderful patience and resignation; being well assured, that in the whole series of these dispensations there was somewhat of divine.

For what remains concerning her, from the first years of her entry into a religious life, the gift of prophecy shone so visibly in her, that none doubted but that she was full of the spirit of God; and 'tis also probable, that she left a legacy of her prophetic gifts to her spiritual daughters. For, after her decease, the nuns of Gandia foretold many things, which afterward the event confirmed; as, amongst others, the unhappy success of the expedition to Algier; of which the Duke of Borgia, viceroy of Catalonia, gave the advertisement from them to Charles V. when he was making his preparations for that enterprize.

It was six years before the death of Magdalen, that Don Jasso, her father, writ to her concerning Xavier. After she had received the letter, she was illuminated from above; and, according to the dictates of that divine light, she answered Don Jasso, that he should beware of recalling her brother Francis, whatsoever it might cost him for his entertainment in the university of Paris. That he was a chosen vessel, pre-ordained to be the apostle of the Indies, and that one day he should become a great pillar of the church.

These letters have been preserved for a long time afterwards, and have been viewed by many persons, who have deposed the truth judicially in the process of the canonization of the saint.

Don Jasso received this answer from his daughter as an oracle from heaven; and no longer thought of recalling his son from his studies.

Xavier, thereupon, continued his philosophy; and succeeded so well in it, that having maintained his thesis, at the end of his course, with a general applause, and afterwards taking his degree of master of arts, he was judged worthy to teach philosophy himself. His parts appeared more than ever in this new employment; and he acquired an high reputation in his public lectures on Aristotle. The praises, which universally were given him, were extremely pleasing to his vanity. He was not a little proud to have augmented the glory of his family by the way of learning, while his brothers were continually adorning it by that of arms; and he flattered himself, that the way which he had taken, would lead him onward to somewhat of greater consequence.

But God Almighty had far other thoughts than those of Xavier; and it was not for these fading honours that the Divine Providence had conducted him to Paris.

At the same time, when this young master of philosophy began his course, Ignatius Loyola, who had renounced the world, and cast the model of a learned society, wholly devoted to the salvation of souls, came into France to finish his studies, which the obstacles he found in Spain, after his conversion, had constrained him to interrupt.

He had not continued long in the university of Paris, before he heard talk of Xavier, and grew acquainted with him. Our new professor, who taught at the college of Beauvois, though he dwelt in the college of St Barbe, with Peter le Fevre, a Savoyard, was judged by Ignatius to be very proper for the preaching of the gospel, as well as his companion. To gain the better opportunity of insinuating himself into their acquaintance, he took lodgings with them, and was not wanting to exhort them to live up to the rules of Christianity.

Le Fevre, who was of a tractable nature, and was not enamoured of the world, resigned himself without opposition. But Xavier, who was of a haughty spirit, and whose head was filled with ambitious thoughts, made a fierce resistance at the first. The discipline and maxims of Ignatius, who lived in a mean equipage, and valued nothing but that poverty, made him pass for a low-minded fellow in the opinion of our young gentleman. And accordingly Xavier treated him with much contempt; rallying him on all occasions, and making it his business to ridicule him.

This notwithstanding, Ignatius omitted no opportunities of representing to him the great consequence of his eternal welfare, and urging the words of our blessed Saviour, "What profit is it to a man to gain the whole world, and to lose his own, soul?" but perceiving that he could make no impression on a heart where self-conceit was so very prevalent, and which was dazzled with vain-glory, he bethought, himself of assaulting him on the weaker side.

When he had often congratulated with him for those rare talents of nature with which he was endowed, and particularly applauded his great wit, he made it his business to procure him scholars, and to augment his reputation by the crowd of his auditors. He conducted them even to his chair; and in presenting them to their master, never failed to make his panegyric.

Xavier was too vain, not to receive, with a greedy satisfaction, whatever incense was given him of that kind: applause was welcome from whatever hands it came; and withal he was too grateful, not to acknowledge those good offices which were done him, by a person whom he had used so very ill: he was the more sensible of such a kindness, by being conscious to himself how little he had deserved it. He began to look with other eyes on him who had the appearance of so mean a creature; and at the same time was informed, that this man, of so despicable a presence, was born of one of the noblest families in Guypuscoa; that his courage was correspondent to his birth; and that only the fear of God had inspired him with the choice of such a life, so distant from his inclination, and his quality.

These considerations, in favour of Ignatius, led him to hearken, without repugnance, to those discourses which were so little suitable to his natural bent; as if the quality and virtue of him who made them, had given a new charm and weight to what he said.

While things were passing in this manner, Xavier's money began to fail him, as it frequently happens to foreigners, who are at a great distance from their own country; and Ignatius, who was newly returned from the voyages which he had made into Flanders and England, from whence he had brought back a large contribution of alms, assisted him in so pressing an occasion, and thereby made an absolute conquest of his affections.