CHAP. Foundation lege of St. and of a se a short time, it is said, he had the satisfaction of observing a general improvement in their conduct. There were several circumstances that would tend to conciliate them, and insure their attention. The novelty of his appearance and zeal; the eloquence and boldness with which he rebuked their vices; the great humility and selfdenial of one whom they knew to be of such noble origin; and, above all, the countenance of the viceroy, who was known to have the King of Portugal's commands to afford him every protection: such considerations as these would, there can be little doubt, induce many to lay aside the sins against which he so ardently and steadily inveighed. But must all the honour be given to these means and motives? Notwithstanding the defect of his own knowledge, and the absence of all proof that he preached the unadulterated Gospel of reconciliation; yet may we not hope that the Holy Ghost was vouchsafed, in answer to his midnight prayer, to produce these convictions in the hearts of some whose sins he vehemently denounced, and before whom he placed the awful consequences of their lives in the future world? And may there not have been enough of the Saviour in his preaching, to encourage the humble penitent to hope for pardon and peace, through the atonement of the cross? Such a hope is too cheering amid all this darkness not to be gladly entertained. 11. While at Goa he was invited to take of the Col- charge of a seminary, lately established there, Paul at Goa, for the education of native heathen youths. The students, then on the establishment, came from all the adjacent countries, and they spoke nine or ten different languages. Xavier thought minary for orphans. proper to decline this invitation, considering, probably, that it would interfere too much with his more appropriate duties as a missionary. But he had too good a judgment not to see the importance of the institution, and he took care to place it on such an improved footing as to render it subservient to his design for the conversion of the heathen. He called it, The college of St. Paul, and obtained its transfer to his own society; which accounts for the Jesuit missionaries in India being frequently called, The fathers of St. Paul. There was another subject that demanded his immediate attention. The King of Portugal had recently sent out an ecclesiastic to ascertain the cause of the slow progress of Christianity in India: and one of the reasons assigned was, the little charity shown by the monks to their scholars and converts. It was found, that when an Indian embraced their creed, they paid no regard to his temporal wants, though left destitute by his family; and they totally neglected the orphan children of those Christians who died in poverty. It was one of Xavier's first objects to consider by what means to remedy this crying evil, which had brought a scandal upon the Church. For this purpose he prevailed upon the Christian inhabitants of Goa, to contribute towards the relief of such orphans and proselytes as might be in need of assistance; and he succeeded in establishing a seminary for the children, which was soon afterwards endowed. This useful institution was subsequently enlarged by the liberality of others, and it was found to answer the intended purpose. A. D. 1542. His first southern 12. Although thus actively employed, he was visit to the not inattenive to the primary object of his mis coast. CHAP. sion, the conversion of the heathen, and he availed himself of every opportunity to prepare for the work. Natives were constantly flocking to Goa from all parts of India for purposes of trade, and from these he obtained much information respecting their languages, customs and religion. When he thought himself sufficiently prepared to enter upon the missionary field, he signified his intention to quit Goa for the interior; but his attention being directed to some nominal Christians on the southern coast, he visited them on his way. These were the Paravars, a very low caste, who were chiefly occupied in the pearl, chank, and other fisheries. The Portuguese had not long before rescued them from the tyranny of the Mahomedans, and they expressed their gratitude by embracing the religion of their deliverers, though without understanding its doctrines or precepts. Xavier was delighted to hear of this opening, and lost no time in going among the poor people, in company with two ecclesiastics who had some knowledge of their language. They sailed from Goa, in October 1542, with the new commandant of Comorin, the southern extremity of the Indian continent, where they landed, and proceeded immediately into the interior. Here Xavier soon found the inconvenience of not knowing the native language. His own confessions on this subject are a sufficient rebuke for those who have thought to do honour to his memory, by pretending that he was endowed with the gift of tongues. Having ascertained that his interpreters were not equal to the task they had undertaken, he ceased to address the natives through them; but with their assistance, and that of some natives who understood a little Portuguese, he contrived to translate into Malabar, first, The words of the sign of the cross,' then, the Apostles' creed, the commandments, the Lord's prayer, the Salutation of the Angel, the Confiteor, the Salve Regina, and the whole of the Catechism. The translation of these completed, he committed to memory as much as he could, and sallied forth to propound this heterogeneous mass of truth and error, to a people whom he acknowledges to have been infidels in reality, though bearing the Christian name. How such a mind as his could expect to make them much better by merely teaching them to repeat what he was not able to explain, even though all had been true, would be unaccountable, did we not remember to what a system he had surrendered his understanding." 13. He visited no less than thirty villages along the coast, the half of which only were baptized; and he thus described his mode of proceeding. "I went about, with my bell in my hand, and gathering together all I met, both men and children, I instructed them in the Christian doctrine. The children learnt it easily by heart, in the compass of a month; and when they understood it, I charged them to teach it to their fathers and mothers, then to all of their own family, and even to their neighbours. "On Sundays I assembled the men and women, little boys and girls, in the chapel; all 7 This expression will not be thought too strong if it is considered, that it is laid down by Ignatius as a fundamental rule of his order, that whatever the superior enjoins is to be simply performed with a blind obedience, not considering whether what is enjoined is good or useful, since every thought of the kind takes away the merit and weight of obedience.' This is military obedience indeed. N A. D. 1542. Specimen of hfs mode of instruction. CHAP. III. came to my appointment, with an incredible joy, and most ardent desire to hear the Word of God. I began with the confessing God to be one in nature, and triune in persons. I afterwards repeated, distinctly, and with an audible voice, the Lord's Prayer, the Angelical Salutation, and the Apostle's Creed. All of them together repeated after me; and it is hardly to be imagined what pleasure they took in it. This being done, I repeated the Creed distinctly, and insisting on every particular Article, asked if they really believed it? They all protested to me, with loud cries, and their hands across their breasts, that they firmly believed it. My practice is, to make them repeat the Creed oftener than the other prayers; and I declare to them, at the same time, that they who believe the contents of it are true Christians. "From the Creed, I pass to the Ten Commandments, and give them to understand, that the Christian Law is comprised in these precepts; that he who keeps them all according to his duty, is a good Christian; and that eternal life is decreed to him: That, on the contrary, whoever violates one of these Commandments, is a bad Christian, and that he shall be damned eternally, in case he repent not of his sin. Both the new Christians, and the Pagans, admire our law, as holy and reasonable, and consistent with itself. 66 Having done as I told you, my custom is to repeat with them, the Lord's Prayer, and the Angel's Salutation. Once again we recite the Creed, and at every Article, besides the Pater noster and the Ave Maria, we intermingle some short prayer for having pronounced aloud the first Article, I begin thus, and they say after me,-Jesus, thou Son of the living |