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Em Latim. Cópia.

Cópia. Em latim.

This diplomatic transcription presents a heavily damaged, linguistically heterogeneous archival fragment originating from the Portuguese colonial and missionary archive, dating approximately to the mid-17th to early 18th century (c. 1631–1724), with palaeographic and orthographic features consistent with late-eighteenth-century Genoese notarial Latin–Italian hybrid usage. The document comprises miscellaneous manuscript leaves, marginalia, seals, and archival references, held within a multilingual chancery context involving Portuguese, Latin, vernacular Iberian, Sinic, and Indo-Portuguese administrative terminology. It records ecclesiastical, diplomatic, and juridical proceedings concerning the Catholic missions in Macau, Canton, Beijing, and associated regions—including interactions with the Qing imperial court (notably under Emperors Kangxi and Yongzheng), the Sacred Congregation for the Propagation of the Faith, and the Holy See—alongside colonial governance in West Africa, India, Southeast Asia, and Brazil. Key figures include Carlo Ambrosio Patr. Athl. Legato Cop. (Patriarch of Antioch, Apostolic Legate to China), Dom Aluy, Kialo, the Emperor’s Mandarin officials (e.g., Duli, Chasedam, Sirint Cum), and missionaries such as James Bouver, S.J., Ignatius Kogler, S.J., and Mother Maria de São José of Macau. Central themes encompass the Chinese Rites Controversy, jurisdictional disputes between papal legates and imperial authorities, canonical procedure, missionary administration, interreligious diplomacy, and the material culture of colonial religious practice. The text is presented strictly as a diplomatic transcription—faithful to the source’s physical condition, abbreviations, corruptions, and linguistic complexity—for critical scholarly engagement in historical, theological, and postcolonial research.

Autógrafa.

Cópia

This archival document comprises a multi-page administrative dossier from the Portuguese colonial administration in Macau, dated between 1823 and 1827, with the principal communication dated 27 April 1827. It consists of official correspondence, memoranda, petitions, and marginalia addressed to senior colonial authorities—including the Most Illustrious and Most Excellent Lord (a high-ranking official in Lisbon), the Bishop of Macau (Miguel d’Arriaga Borba da Silveira), and the Governor and Captain-General of Macau—concerning the contested regulation and fiscal management of the *anfiao* (opium) trade. Key figures include Luís Chacim (arrived in Macau aboard the vessel *Porto*), L.M.P.S.D.H. (Luís Maria Pereira da Silva e D’Oliveira Horta), António Vicente Mendes, Jorge Moura/Sousa Pacheco, and Dom Man-hi, alongside references to Chinese mandarins—including the Boat Mandarin—and Portuguese military and ecclesiastical officials such as Field Marshal António Barrio and Marshal of the Field (brevet rank) Castro Caldeira e Albuquerque. The dossier documents disputes over jurisdiction between Macau’s Municipal Senate (reconstituted in 1822), the Bishop-Governor, royal officials, and Qing imperial authorities, particularly concerning revenue loss following the shift of *anfiao* fairs to Lantau Island after c. 1820, administrative dereliction, and efforts to restore trade under Portuguese oversight. It further records appeals for royal intervention, procedural deliberations by the Secretaria de Estado dos Negócios Ultramarinos and the Overseas Council, and formal submissions to the Infanta Regent at Ajuda Palace. The material originates from the Arquivo Histórico Ultramarino (AHU) and related Portuguese national archives, bearing archival references including M2687 and its variants.

This abstract describes a bilingual (Chinese and Latin) imperial edict issued on 9 November 1785—the eighth day of the tenth lunar month in the fiftieth year of the Qianlong reign—alongside a contemporaneous ecclesiastical dispatch dated 22 January 1786 from Macau. The document records the Qing Emperor’s conditional release of twelve European missionaries, including Patiliano (Father Joannes a Salsis), who had entered China without official authorisation and were apprehended across multiple provinces including Huguang, Zhili, Guangdong, Gansu, Jiangxi, and Sichuan. It details the Emperor’s rationale for initial sentencing to perpetual imprisonment—citing clandestine movement and proselytisation as disruptive analogues to the legendary venomous serpent *Guiyu*—and his subsequent clemency, permitting the missionaries either residence in Beijing churches (*jiaotang*) or repatriation to Macau under imperial auspices. The dispatch, authored by Martinho de Melo, Apostolic Administrator *ad interim* of Macau, reports ceremonial reception in Beijing—including imperial audience, liturgical celebration at the Cathedral, and solemn processions—as well as the identities and nationalities of twelve missionaries en route to Macau, among them Bishop Francisco Gabriel Turin of Sichuan, Italian, Spanish, French, Macanese, and Colombian clergy. The text reflects Qing administrative procedures, jurisdictional roles of the Board of Rites (*Lifan Yuan*) and Ministry of Justice (*Xingbu*), and missionary interpretations of imperial favour, including the term *Condegiro* as colloquial reference to high-ranking mandarins. This material constitutes a primary source for studying Sino-European religious diplomacy, Qing legal administration, and Catholic missionary activity in late eighteenth-century China.

This 1826 administrative document, originating from the Royal College of St Joseph in Macao, China, comprises a formal submission by its Superior, Joaquim José Monteiro Torres, addressed to a high-ranking colonial or ecclesiastical official. The letter transmits an enclosed petition concerning the welfare of missionary activities under the Royal Patronage of the Portuguese Crown, requesting its forwarding to the "Royal Presence" of the August Lord D.º G.º. Signed by both Monteiro Torres and Nuciao Rodrigues Osório de Borja, the document reflects institutional efforts to coordinate ecclesiastical affairs within the Portuguese imperial framework in Asia. Endorsed with marginal annotations indicating administrative routing—specifically instructions to communicate the matter to the Bishop of Macao on 2 April 1827, preceded by earlier notations dating to 23 March and 1 April 1827—the manuscript reveals procedural aspects of colonial governance and church-state relations in the late Portuguese Empire. Originally archived under references linked to the Historical Archive of Portugal (AHU_CU_Índia, Cx. 14, D. 84), the document bears a circular seal associated with Portuguese historical documentation. As a primary source, it provides insight into the bureaucratic mechanisms supporting Catholic missions in Macao during the early 19th century, illustrating the interplay between religious institutions and imperial authority in a colonial Asian context.

This 1968 report, compiled by the Council of Catholic Schools of Macao, documents a period of intense political and religious conflict in Macau between 1966 and 1968, triggered by the spillover of China’s Cultural Revolution. The document details how local communist organisations, inspired by Red Guard activities on the mainland, launched a campaign against the Catholic Church, beginning with political disturbances in late 1966 and escalating into direct attacks on religious institutions. Central to the conflict was St Joseph’s College, which became a focal point following fabricated allegations and student-led demonstrations demanding the punishment of teacher Lam Sai-chong and broader concessions from Catholic authorities. The Portuguese colonial government, under Governor Nobre de Carvalho, faced pressure to appease communist demands, culminating in the January 1967 agreement that effectively ceded political influence to pro-communist groups. The Bishop of Macau, Dom Paulo José Tavares, resisted these pressures, issuing a public ‘Clarification’ in September 1967 defending the Church’s rights, which led to the suspension of the Catholic newspaper O Clarim. The report outlines systematic harassment of the Church, including propaganda campaigns, physical assaults, vandalism of religious properties, and intimidation of clergy. It also records the Church’s efforts to negotiate while upholding its principles, the complicity or inaction of civil authorities, and the resilience of Catholic institutions amid widespread anti-religious agitation. The text serves as a primary account of ideological confrontation, ecclesiastical resistance, and colonial vulnerability in late 1960s Macau.

This abstract describes a multi-page diplomatic correspondence collection comprising letters, memoranda, and official dispatches dated between 1764 and 1766, primarily originating from London and addressed to Sebastião José de Carvalho e Melo, the Count of Oeiras (later Marquis of Pombal), chief minister of Portugal. The principal author is Martim de Melo e Castro, Portuguese envoy in London, whose letters detail urgent diplomatic negotiations concerning perceived Spanish and French military threats to Portugal’s European territories and colonial possessions in Brazil, particularly following troop movements along the Iberian frontier and violations of Article 21 of the 1763 Treaty of Paris. Key themes include requests for British military assistance—including twelve thousand muskets, artillery, tents, and cavalry support—negotiations over the outstanding £70,000 sterling subsidy from the 1762 Anglo-Portuguese agreement, disputes concerning grain embargoes and road repairs near the frontier, and intelligence exchanges regarding troop deployments in Trás-os-Montes, Minho, and Beira. The collection also contains extensive correspondence involving Prince Charles of Mecklenburg concerning his service in the Portuguese army, stipend entitlements, regimental command, and diplomatic interventions by the British royal family, alongside ancillary material on merchant grievances, colonial administration in Nova Scotia and Goa, and financial arrangements involving the Portuguese Treasury, the Tower of London, and the National Library of Lisbon, where the document is held.