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This abstract describes a historical transcription of the second letter sent from India by St Francis Xavier, S.J., dated Cochin, 27 January 1545, addressed to the Fathers and Brothers of the Society of Jesus in Rome. The document is a firsthand missionary account detailing evangelisation efforts across multiple regions of sixteenth-century Portuguese India, including Cochin, Goa, Malacca, and territories extending up to five hundred leagues distant. Key figures include St Francis Xavier himself; the Governor of the Indies (Great East); the King of India and his brother, the legitimate heir; a martyred prince whose death was accompanied by reported celestial and terrestrial portents; three regional rulers in a distant territory who converted with their subjects in 1544; and secular figures such as Manuel Pinto and Father Vicente Viegas. Central subject matter encompasses mass baptisms—reportedly exceeding ten thousand in one month and anticipated to surpass one hundred thousand annually—vernacular liturgical translation and instruction, idol destruction, responses to persecution and martyrdom, political negotiations linking conversion to sovereignty, and intercessory diplomacy involving Portuguese colonial authorities. Marginal annotations and archival notes reflect contemporary scribal practices and textual uncertainties. The letter serves as a primary source for studying early Jesuit mission strategy, cross-cultural religious encounter, colonial ecclesiastical administration, and the intersection of spiritual authority and imperial power in the Portuguese Estado da Índia.
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This abstract describes a 1545 historical document comprising a multi-page ecclesiastical letter authored by Friar Manuel Fernandes, a Franciscan missionary stationed in São Tomé, and addressed to Dom Paulo Gestavo, Bishop of Goa, then based at the 10th Legion of Saint Faith (São Fé) in Goa. Dated 8 May 1545, the letter details Fernandes’s spiritual resolve to travel to Macassar (modern-day Makassar, Sulawesi) to evangelise recently settled Spaniards under two local kings, outlining plans to translate core Catholic prayers—including the *Pater Noster*, *Ave Maria*, and a General Confession—into their vernacular for sacramental use pending arrival of linguistically competent confessors. It references contemporary geopolitical conditions in Jaffnapatam (northern Ceylon), where investiture of its designated ruler—the ‘Fijiano’—was deferred due to intervention by a vessel from the King of Pegu, and notes the presence of Father Francisco de Mansilhas and other Malabar missionaries among the ‘Fianos’ at Cape Comorin, having wintered previously in Mozambique. The text includes marginal annotations, archival page numbers (5, 7, 97), and a humble Franciscan self-designation; no official seal or legible signature is present. Intended for scholarly analysis of early modern Iberian missionary activity, colonial administration, and inter-Asian religious exchange, the document reflects period-specific terminology, theological framing, and administrative concerns within the Portuguese ecclesiastical sphere.
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Obs.: Vol. I.
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Obs.: Vol. II.
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Obs.: Vol. III.
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This is a transcription of a 1544 letter from an unidentified Jesuit missionary—identified only as “Father M.”, a professed member of the Society of Jesus—written from Cochin, India, and addressed to St Ignatius Loyola, founder of the Society. The document details intensive catechetical and pastoral work among Malayalam-speaking converts (*spianos*) along the Malabar Coast, particularly around Cape Comorin and in thirty established Christian communities. It records the systematic translation of core Catholic prayers—including the Creed, Ten Commandments, *Pater Noster*, *Ave Maria*, and *Salve Regina*—into Malayalam; the establishment of daily instruction, communal Sunday recitations, and youth-led catechesis; and the administration of baptism, confession, and Eucharistic preparation. The letter documents interactions with local *brāhmaṇas* (brahmins), including theological dialogues concerning monotheism, idolatry, soul immortality, and scriptural parallels; describes the founding and operation of St Paul’s College in Goa under Master Nicolau Paulo; notes the Governor of Portuguese India’s financial and political support (400 gold coins annually); and reflects on pastoral challenges, linguistic barriers, and spiritual anxieties. Dated 15 January 1544, it constitutes a primary source for early modern Catholic mission strategy, cross-cultural religious encounter, vernacular liturgical adaptation, and colonial ecclesiastical administration in sixteenth-century South India.
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