Here, too, comes additional supplementary testimony of much significance. With these orations and letters, Eugubinus gives a Latin translation of a letter, "on religious affairs in the Indies," written by a Jesuit father twenty years after Xavier's death. Though the letter came from a field very distant from that in which Xavier laboured, it was sure, among the general tokens of Divine favour to the Church and to the order, on which it dwelt, to have alluded to miracles wrought by Xavier had there been the slightest ground for believing in them; but no such allusion appears.[292]
[292] For the work referred to, see Julii Gabrielii Eugubini orationum et epistolarum, etc., libri duo [et] Epitola de rebus Indicis a quodam Societatis Jesu presbytero, etc., Venetiis, 1569. The Epistola begins at fol. 44.
So, too, when in 1588, thirty-six years after Xavier's death, the Jesuit father Maffei, who had been especially conversant with Xavier's career in the East, published his History of India, though he gave a biography of Xavier which shows fervent admiration for his subject, he dwelt very lightly on the alleged miracles. But the evolution of miraculous legends still went on. Six years later, in 1594, Father Tursellinus published his Life of Xavier, and in this appears to have made the first large use of the information collected by the Portuguese viceroy and the more zealous brethren. This work shows a vast increase in the number of miracles over those given by all sources together up to that time. Xavier is represented as not only curing the sick, but casting out devils, stilling the tempest, raising the dead, and performing miracles of every sort.
In 1622 came the canonization proceedings at Rome. Among the speeches made in the presence of Pope Gregory XV, supporting the claims of Xavier to saintship, the most important was by Cardinal Monte. In this the orator selects out ten great miracles from those performed by Xavier during his lifetime and describes them minutely. He insists that on a certain occasion Xavier, by the sign of the cross, made sea-water fresh, so that his fellow-passengers and the crew could drink it; that he healed the sick and raised the dead in various places; brought back a lost boat to his ship; was on one occasion lifted from the earth bodily and transfigured before the bystanders; and that, to punish a blaspheming town, he caused an earthquake and buried the offenders in cinders from a volcano: this was afterward still more highly developed, and the saint was represented in engravings as calling down fire from heaven and thus destroying the town.
The most curious miracle of all is the eighth on the cardinal's list. Regarding this he states that, Xavier having during one of his voyages lost overboard a crucifix, it was restored to him after he had reached the shore by a crab.
The cardinal also dwelt on miracles performed by Xavier's relics after his death, the most original being that sundry lamps placed before the image of the saint and filled with holy water burned as if filled with oil.
This latter account appears to have deeply impressed the Pope, for in the Bull of Canonization issued by virtue of his power of teaching the universal Church infallibly in all matters pertaining to faith and morals, His Holiness dwells especially upon the miracle of the lamp filled with holy water and burning before Xavier's image.
Xavier having been made a saint, many other Lives of him appeared, and, as a rule, each surpassed its predecessor in the multitude of miracles. In 1622 appeared that compiled and published under the sanction of Father Vitelleschi, and in it not only are new miracles increased, but some old ones are greatly improved. One example will suffice to show the process. In his edition of 1596, Tursellinus had told how, Xavier one day needing money, and having asked Vellio, one of his friends, to let him have some, Vellio gave him the key of a safe containing thirty thousand gold pieces. Xavier took three hundred and returned the key to Vellio; whereupon Vellio, finding only three hundred pieces gone, reproached Xavier for not taking more, saying that he had expected to give him half of all that the strong box contained. Xavier, touched by this generosity, told Vellio that the time of his death should be made known to him, that he might have opportunity to repent of his sins and prepare for eternity. But twenty-six years later the Life of Xavier published under the sanction of Vitelleschi, giving the story, says that Vellio on opening the safe found that all his money remained as he had left it, and that none at all had disappeared; in fact, that there had been a miraculous restitution. On his blaming Xavier for not taking the money, Xavier declares to Vellio that not only shall he be apprised of the moment of his death, but that the box shall always be full of money. Still later biographers improved the account further, declaring that Xavier promised Vellio that the strong box should always contain money sufficient for all his needs. In that warm and uncritical atmosphere this and other legends grew rapidly, obedient to much the same laws which govern the evolution of fairy tales.[293]
[293] The writer in the Catholic World, already mentioned, rather rashly asserts that there is no such Life of Xavier as that I have above quoted. The reverend Jesuit father has evidently glanced over the bibliographies of Carayon and De Backer, and, not finding it there under the name of Vitelleschi, has spared himself further trouble. It is sufficient to say that the book may be seen by him in the library of Cornell University. Its full title is as follows: Compendio della Vita del s. p. Francesco Xaviero dell Campagnia di Giesu, Canonizato con s. Ignatio Fondatore dell' istessa Religione dalla Santita di N. S. Gregorio XV. Composto, e dato in luce per ordine del Reverendiss. P Mutio Vitelleschi Preposito Generale della Comp. di Giesu. In Venetia, MDCXXII, Appresso Antonio Pinelli. Con Licenza de' Superiori. My critic hazards a guess that the book may be a later edition of Torsellino (Tursellinus), but here again he is wrong. It is entirely a different book, giving in its preface a list of sources comprising eleven authorities besides Torsellino.
In 1682, one hundred and thirty years after Xavier's death, appeared his biography by Father Bouhours; and this became a classic. In it the old miracles of all kinds were enormously multiplied, and many new ones given. Miracles few and small in Tursellinus became many and great in Bouhours. In Tursellinus, Xavier during his life saves one person from drowning, in Bouhours he saves during his life three; in Tursellinus, Xavier during his life raises four persons from the dead, in Bouhours fourteen; in Tursellinus there is one miraculous supply of water, in Bouhours three; in Tursellinus there is no miraculous draught of fishes, in Bouhours there is one; in Tursellinus, Xavier is transfigured twice, in Bouhours five times: and so through a long series of miracles which, in the earlier lives appearing either not at all or in very moderate form, are greatly increased and enlarged by Tursellinus, and finally enormously amplified and multiplied by Father Bouhours.
And here it must be borne in mind that Bouhours, writing ninety years after Tursellinus, could not have had access to any new sources. Xavier had been dead one hundred and thirty years, and of course all the natives upon whom he had wrought his miracles, and their children and grandchildren, were gone. It can not then be claimed that Bouhours had the advantage of any new witnesses, nor could he have had anything new in the way of contemporary writings; for, as we have seen, the missionaries of Xavier's time wrote nothing regarding his miracles, and certainly the ignorant natives of India and Japan did not commit any account of his miracles to writing. Nevertheless, the miracles of healing given in Bouhours were more numerous and brilliant than ever. But there was far more than this. Although during the lifetime of Xavier there is neither in his own writings nor in any contemporary account any assertion of a resurrection from the dead wrought by him, we find that shortly after his death stories of such resurrections began to appear. A simple statement of the growth of these may throw some light on the evolution of miraculous accounts generally. At first it was affirmed that some people at Cape Comorin said that he had raised one person; then it was said that there were two persons; then in various authors--Emanuel Acosta, in his commentaries written as an afterthought nearly twenty years after Xavier's death, De Quadros, and others--the story wavers between one and two cases; finally, in the time of Tursellinus, four cas
es had been developed. In 1622, at the canonization proceedings, three were mentioned; but by the time of Father Bouhours there were fourteen--all raised from the dead by Xavier himself during his lifetime--and the name, place, and circumstances are given with much detail in each case.[294]
[294] The writer in the Catholic World, already referred to, has based an attack here upon a misconception--I will not call it a deliberate misrepresentation--of his own by stating that these resurrections occurred after Xavier's death, and were due to his intercession or the use of his relics. The statement of the Jesuit father is utterly without foundation, as a simple reference to Bouhours will show. I take the liberty of commending to his attention The Life of St. Francis Xavier, by Father Dominic Bouhours, translated by James Dryden, Dublin, 1838. For examples of raising the dead by the saint during his lifetime, see pp. 69, 82, 93, 111, 218, 307, 316, 321--fourteen cases in all.
It seems to have been felt as somewhat strange at first that Xavier had never alluded to any of these wonderful miracles; but ere long a subsidiary legend was developed, to the effect that one of the brethren asked him one day if he had raised the dead, whereat he blushed deeply and cried out against the idea, saying: "And so I am said to have raised the dead! What a misleading man I am! Some men brought a youth to me just as if he were dead, who, when I commanded him to arise in the name of Christ, straightway arose."
Noteworthy is the evolution of other miracles. Tursellinus, writing in 1594, tells us that on the voyage from Goa to Malacca, Xavier having left the ship and gone upon an island, was afterward found by the persons sent in search of him so deeply absorbed in prayer as to be unmindful of all things about him. But in the next century Father Bouhours develops the story as follows: "The servants found the man of God raised from the ground into the air, his eyes fixed upon heaven, and rays of light about his countenance."
Instructive, also, is a comparison between the successive accounts of his noted miracle among the Badages at Travancore, in 1544 Xavier in his letters makes no reference to anything extraordinary; and Emanuel Acosta, in 1571, declares simply that "Xavier threw himself into the midst of the Christians, that reverencing him they might spare the rest." The inevitable evolution of the miraculous goes on; and twenty years later Tursellinus tells us that, at the onslaught of the Badages, "they could not endure the majesty of his countenance and the splendour and rays which issued from his eyes, and out of reverence for him they spared the others." The process of incubation still goes on during ninety years more, and then comes Father Bouhours's account. Having given Xavier's prayer on the battlefield, Bouhours goes on to say that the saint, crucifix in hand, rushed at the head of the people toward the plain where the enemy was marching, and "said to them in a threatening voice, `I forbid you in the name of the living God to advance farther, and on His part command you to return in the way you came.' These few words cast a terror into the minds of those soldiers who were at the head of the army; they remained confounded and without motion. They who marched afterward, seeing that the foremost did not advance, asked the reason of it. The answer was returned from the front ranks that they had before their eyes an unknown person habited in black, of more than human stature, of terrible aspect, and darting fire from his eyes....They were seized with amazement at the sight, and all of them fled in precipitate confusion."
Curious, too, is the after-growth of the miracle of the crab restoring the crucifix. In its first form Xavier lost the crucifix in the sea, and the earlier biographers dwell on the sorrow which he showed in consequence; but the later historians declare that the saint threw the crucifix into the sea in order to still a tempest, and that, after his safe getting to land, a crab brought it to him on the shore. In this form we find it among illustrations of books of devotion in the next century.
But perhaps the best illustration of this evolution of Xavier's miracles is to be found in the growth of another legend; and it is especially instructive because it grew luxuriantly despite the fact that it was utterly contradicted in all parts of Xavier's writings as well as in the letters of his associates and in the work of the Jesuit father, Joseph Acosta.
Throughout his letters, from first to last, Xavier constantly dwells upon his difficulties with the various languages of the different tribes among whom he went. He tells us how he surmounted these difficulties: sometimes by learning just enough of a language to translate into it some of the main Church formulas; sometimes by getting the help of others to patch together some pious teachings to be learned by rote; sometimes by employing interpreters; and sometimes by a mixture of various dialects, and even by signs. On one occasion he tells us that a very serious difficulty arose, and that his voyage to China was delayed because, among other things, the interpreter he had engaged had failed to meet him.
In various Lives which appeared between the time of his death and his canonization this difficulty is much dwelt upon; but during the canonization proceedings at Rome, in the speeches then made, and finally in the papal bull, great stress was laid upon the fact that Xavier possessed the gift of tongues. It was declared that he spoke to the various tribes with ease in their own languages. This legend of Xavier's miraculous gift of tongues was especially mentioned in the papal bull, and was solemnly given forth by the pontiff as an infallible statement to be believed by the universal Church. Gregory XV having been prevented by death from issuing the Bull of Canonization, it was finally issued by Urban VIII; and there is much food for reflection in the fact that the same Pope who punished Galileo, and was determined that the Inquisition should not allow the world to believe that the earth revolves about the sun, thus solemnly ordered the world, under pain of damnation, to believe in Xavier's miracles, including his "gift of tongues," and the return of the crucifix by the pious crab. But the legend was developed still further: Father Bouhours tells us, "The holy man spoke very well the language of those barbarians without having learned it, and had no need of an interpreter when he instructed." And, finally, in our own time, the Rev. Father Coleridge, speaking of the saint among the natives, says, "He could speak the language excellently, though he had never learned it."
In the early biography, Tursellinus writes. "Nothing was a greater impediment to him than his ignorance of the Japanese tongues; for, ever and anon, when some uncouth expression offended their fastidious and delicate ears, the awkward speech of Francis was a cause of laughter." But Father Bouhours, a century later, writing of Xavier at the same period, says, "He preached in the afternoon to the Japanese in their language, but so naturally and with so much ease that he could not be taken for a foreigner."
And finally, in 1872, Father Coleridge, of the Society of Jesus, speaking of Xavier at this time, says, "He spoke freely, flowingly, elegantly, as if he had lived in Japan all his life."
Nor was even this sufficient: to make the legend complete, it was finally declared that, when Xavier addressed the natives of various tribes, each heard the sermon in his own language in which he was born.
All this, as we have seen, directly contradicts not only the plain statements of Xavier himself, and various incidental testimonies in the letters of his associates, but the explicit declaration of Father Joseph Acosta. The latter historian dwells especially on the labour which Xavier was obliged to bestow on the study of the Japanese and other languages, and says, "Even if he had been endowed with the apostolic gift of tongues, he could not have spread more widely the glory of Christ."[295]
[295] For the evolution of the miracles of Xavier, see his Letters, with Life, published by Leon Pages, Paris, 1855; also Maffei, Historiarum Indicarum libri xvi, Venice, 1589; also the lives by Tursellinus, various editions, beginning with that of 1594; Vitelleschi, 1622; Bouhours, 1683; Massei, second edition, 1682 (Rome), and others; Bartoli, Baltimore, 1868; Coleridge, 1872. In addition to these, I have compared, for a more extended discussion of this subject hereafter, a very great number of editions of these and other biographies of the saint, with speeches at the canonization, the bull of Gregory XV, variou
s books of devotion, and a multitude of special writings, some of them in manuscript, upon the glories of the saint, including a large mass of material at the Royal Library in Munich and in the British Museum. I have relied entirely upon Catholic authors, and have not thought it worth while to consult any Protestant author. The illustration of the miracle of the crucifix and the crab in its final form is given in La Devotion de Dix Vendredis a l'Honneur de St. Francois Xavier, Bruxelles, 1699, Fig. 24: the pious crab is represented as presenting the crucifix by which a journey of forty leagues he has brought from the depths of the ocean to Xavier, who walks upon the shore. The book is in the Cornell University Library. For the letter of King John to Barreto, see Leon Pages's Lettres de Francois Xavier, Paris, 1855, vol. ii, p. 465. For the miracle among the Badages, compare Tursellinus, lib. ii, c. x, p. 16, with Bouhours, Dryden's translation, pp. 146, 147. For the miracle of the gift of tongues, in its higher development, see Bouhours, p. 235, and Coleridge, vo. i, pp. 151, 154, and vol. ii, p. 551
It is hardly necessary to attribute to the orators and biographers generally a conscious attempt to deceive. The simple fact is, that as a rule they thought, spoke, and wrote in obedience to the natural laws which govern the luxuriant growth of myth and legend in the warm atmosphere of love and devotion which constantly arises about great religious leaders in times when men have little or no knowledge of natural law, when there is little care for scientific evidence, and when he who believes most is thought most meritorious.[296]
[296] Instances can be given of the same evolution of miraculous legend in our own time. To say nothing of the sacred fountain at La Salette, which preserves its healing powers in spite of the fact that the miracle that gave rise to them has twice been pronounced fraudulent by the French courts, and to pass without notice a multitude of others, not only in Catholic but in Protestant countries, the present writer may allude to one which in the year 1893 came under his own observation. On arriving in St. Petersburg to begin an official residence there, his attention was arrested by various portraits of a priest of the Russo-Greek Church; they were displayed in shop windows and held an honoured place in many private dwellings. These portraits ranged from lifelike photographs, which showed a plain, shrewd, kindly face, to those which were idealized until they bore a strong resemblance to the conventional representations of Jesus of Nazareth. On making inquiries, the writer found that these portraits represented Father Ivan, of Cronstadt, a priest noted for his good works, and very widely believed to be endowed with the power of working miracles.
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