This positive answer constrained them to supersede their writing, and to pitch on other matters. Fucarandono affecting an air of devotion and modesty, asked, Why the Christians gave obscene names to the saints in Paradise, whensoever they invoked them in their public prayers; giving him to understand, that _sancte_, in the Japonian language, signified something too dishonest to be spoken. The Father declared, that the word in Latin had only a pure and pious meaning. Nevertheless, that it might not give scandal, nor pollute the imagination of the Japonians by an equivocal sound, he ordered the new Christians, from thenceforward, to use the word _beate_ instead of it; and to say, _Beate Petre, Beate Pauls_, in the room of _Sancte Petre, Sancte Paule_. Concerning the name of God, the Bonzas would also have fastened a quarrel on the Father; because _dajus_, in their tongue, signifies a _lie_. He laughed at this ridiculous exception, which was in effect a mere jingle; and the judges and audience concluded it to be no more. Three other points, on which the Bonzas more insisted, were thought to be more solid, and of greater consequence. The first was proposed in this manner: "Either God foresaw that Lucifer and his accomplices would revolt, and be damned eternally, or he foresaw it not. If he had no foresight of it, his prescience did not extend so far as you would have us to believe; but if he foresaw it, the consequence is worse, that he did not hinder this revolt, which had prevented their damnation. Your God being, as you say, the fountain of all goodness, must now be acknowledged by you for the original cause of so much evil. Thus you are forced," said the Bonza, "to confess, either ignorance or malice in your God." Xavier was so much amazed to hear a Bonza reasoning like a schoolman, that turning to Edward de Gama, who was by him, "See," says he softly in Portuguese, that he might not be understood by the Japonians, "see how the devil has sharpened the wit of these his advocates." In the mean time, one of the Bonzas coming up to the charge, said, according to the same principle, "That if God had foreknown that Adam would sin, and cast down, together with himself, his whole progeny into an abyss of miseries, why did he create him? At least, when our first father was ready to eat of the forbidden fruit, why did not that omnipotent hand, which gave him being, annihilate him at the same moment?" A third Bonza, taking the word, urged him with another argument: "If our evil be as ancient as the world," said he, subtilely, "why did God let so many ages pass away without giving it a remedy? Why did he not descend from heaven, and make himself man, to redeem human kind, by his death and sufferings, as soon as ever man was guilty? To what degree did those first men sin, to become unworthy of such a favour? And what has been the merit of their descendants, that they should be more favourably treated than their predecessors?"