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Trelado da primeira carta que o padre Mestre francisco professo da dita companhia dos dez primeiros que começarão com o p. Jgnatio escreueo da Jndia no año de 1544, Janeiro 15.
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[Page 5] [Texto Principal] Tratado da primeira carta que o padre M. Francisco, professo da dita Companhia dos Irmãos primeiros que começarão a obra de Ignácio, escreveu da Índia no ano de 1544 —— La gracia y amor de Cristo Nro. Señor sea siempre en nra. ayuda y favor. Amen. Ha dos annos y nueve meses q. partí de Portugal y después acá os tengo escrito tres vezes con esta: solas unas cartas unas tengo recibidas después acá q. estoi en la India. Las quales fueron scriptas a xij de fe- brero del año de 1542 y con ellas la consolación q. recibí; Dios Nro. Señor sabe. Estas cartas me duraron cerca de dos meses y llegaron tan tarde a la India por la nave en que venían, inverno en Mozambique. M. Paulo, Francisco de Mansillas y yo estamos en mucha salud. Micer Paulo está en Goa en el colegio de Santa Fe, tiene cargo de los S. Hu- diantes de aquella casa. Francisco de Mansillas y yo estamos con los Christãos del cabo de Comorin, a más de un año q. estoi con estos Christãos De. los quales os hago saber q. son muchos y se hacen muchos Christãos cada día. Luego q. llegué a esta costa donde ellos están: procuré de saber deles el conocimiento q. de Cristo Nro. Señor tenían; y demandando- les acerca de los artículos de la fe lo q. creían, obtenían más agora q.
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[Page 1] [Texto Principal] Christãos que quando eran gentiles. No aviaua en ellos obra xe- puesta sino que eran Christãos y que por no entender ellos nuestra lengua no sabian mi ley ni lo que auian de creer y como ellos no me entendiesen ni yo a ellos por ser su lengua natural Malauar y la Malabar. Ayunté los juntos entre ellos eran mas sabidores y busqué personas q entendiesen mi lengua y suya dellos, y después de auermonos ayuntado muchos días con grande trabajo hicimos las oraciones començando por el modo de santiguar con- fesando las tres personas ser un solo Dios. Después el Credo, y mandamientos, Pater noster, Ave María, Salve Regina y la confesión general delatin en Malauar. Después de auer sacado de su lengua y salerlas de coro iua por todo el lugar con una campana en la mano ayuntando todos los muchachos y hombres que podia. y después de auerlos ayudado los enseñaua cada día dos vezes. en espacio de vn mes enseñaua las oraciones dando tal orden, q los muchachos a sus padres y madres y a todos los de casa, y vizinos enseñasen lo que en la escuela aprendían. Los domingos hazía ayuntar todos los del lugar asi hombres como mugeres grandes y pequeños a dezir las oraciones en su lengua y ellos nos trauan mucho placer y fueran de mucha alegria y co- mencando por la confesión de vn solo Dios trino y vno agradables uozes dezian el Credo en su lengua y asi como yo iua diziendo, todos me respondian. y acabado el Credo tornaua a dezir, yo solo. Dezía cada articulo per si deteniendome en cada vno dello xij amonestándolos q Christãos no quiere dezir otra cosa sino creer firmemente sin dubitación alguna los doze articulos, pues ellos confessauan q eran Christãos.
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[Page 9] [Texto Principal] respondían a cada artículo que puestos los brazos sobre los pechos uno sobre otro en modo de cruz. Y así les hago decir *Ave María* — todo el *Credo* y otra oración ninguna, pues por solo creer en los doce artículos el hombre se llama *Christão*. Y después del *Credo*, la primera cosa que les enseño son los mandamientos, diciéndoles que la ley de los *Christãos* tiene solos diez mandamientos y que un *Christão* se dice bueno si los guarda co- mo Dios manda y, por el contrario, el que no los guarda es mal *Christão*. Están muy espantados, estos *Christãos* como gentiles, de ver que la santa es la ley de Jesu Christo y conforme a toda razón natural. Acabado el *Credo* y mandamientos, digo el *Pater noster* y *Ave María*. Y así como voy diciendo, así ellos me van respondiendo. Decimos doce *Pater nosters* y doce *Ave Marías* a la honra de los doce artículos de la fe y, acabados éstos, decimos ocho *Pater nosters* con ocho *Ave Marías*, a la honra de los diez mandamientos, guardando esta orden. Y se sigue: Primeramente decimos el primer artículo de la fe y, acabado de ello, digo en su lengua de ellos y ellos conmigo: «Jesu Christo, Hijo de Dios, dadnos gracia para firmemente creer sin duda ninguna el primer artículo de la fe», y para que nos dé esta gracia decimos un *Pater noster*. Y, acabado el primer *Pater noster*, decimos todos: «Santa María, Madre de Jesu Christo, alcanzadnos gracia de vuestro Hijo Jesu Christo para firmemente y sin duda ninguna creer el primer artículo de la fe.» Y para que nos al- cance esta gracia le decimos el *Ave María*. Y esta misma orden llenamos en todos los otros doce artículos. Acabado el *Credo* y los doce *Pater nosters* y *Ave Marías*, como dije, decimos los mandamientos por la orden que se sigue. Primeramente digo el primer mandamiento y todos dicen como yo y aca- bado de ello, juntamente decimos todos: «Jesu Christo, Hijo de Dios, dadnos gracia para amaros sobre todas las cosas.» Demandada esta gracia, decimos todos un *Pater noster*. El cual acabado, decimos: «Santa María, Madre de Jesu Christo, alcan- zadnos gracia de vuestro Hijo para podernos guardar el primer mandamiento.» Demandada esta gracia a Nuestra Señora, decimos todos el *Ave María*. Esta mis- ma orden llevamos en todos los otros nueve mandamientos. Demás que a la honra de los doce artículos de la fe decimos doce *Pater nosters* con doce *Ave Marías*, demandando a Dios Nuestro Señor gracia para firmemente, sin duda alguna, creer en ellos y diez *Pater nosters* con diez *Ave Marías* a la honra de los diez mandam. [Anotações marginais] [ILLEGIBLE: ~3 chars] (margem superior esquerda) [UNCLEAR: .
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[Page 1] [Texto Principal] rogando a Dios no nos dé gracia para los guardar. Estas son las peticiones y por otras oraciones les enseño demandar, dizen- doles que estas gracias de Dios no serán alcanzadas si no les da- rá todo lo demás más cumplidamente; debajo de ellas lo fabrán pedir. La Confesión general hago decir a todos. Especialmente a los que se han de bautizar, y después el Credo y, interrogándolos sobre ca- da artículo, si creen firmemente; y respondiéndome así, y diciéndoles la ley de Jesu Xpo y que han de guardarla para salvarse, los bautizo. La Salve Regina decimos cuando queremos acabar nuestras oraciones. Los muchachos espero en Dios no serán ya de sí mejores hombres que sus padres; pues muestran mucho amor y voluntad a nuestra ley y desean saber las oraciones y enseñarlas, y les aborrecen mucho las idolatrías de los gentiles, en tal manera que muchas veces pelean con ellos y reprehenden a sus padres y madres cuando los ven idolatrar, y las acusan de manera que me lo vienen a decir. Y cuando me dan aviso de algunas idolatrías, fijo fuera de los lugares, avianto todos los muchachos del lugar y con ellos a donde hicieron los ídolos; y son más las deshonras que el diablo recibe de los muchachos que llevo, y son las honras que sus padres y parientes le dan al ídolo y lo hacen y adoran. Por forman los niños los ídolos y los hacen tan minúsculos como la ceniza, y después se echan sobre ellos y los pisotean con los pies y otras cosas les hacen, y aun no parece bien nombrar- las, pues su nombre es honra de los muchachos hacerlas; aquí erra tanto atrevimiento de hacerse adorar de sus padres. Estuvo en un lugar grande de *Xpanos* haciendo las oraciones de nuestra lengua en la suya y enseñándolas cuatro meses; en este tiempo eran tantos los que ve- nían a buscarme para que fuese a rezar algunas oraciones sobre los enfermos, y otros que con sus enfermedades me venían a buscar y solo a rezar evangelios, sin tener otra ocupación, y enseñar los mu- chachos, bautizar, sacar oraciones, satisfacer a reglas y no me dejan- ban, y después enterrar los *Ymorian*. Era demasiado que en cumplir con la devoción de lo que me llevaba y iban a buscar tenía ocupaciones de- masiadas, y porque no perdiesen la fe, Santa Religión y ley *Espana*. [Anotações marginais] [ILLEGIBLE: ~3 chars] (à esquerda, linha 5) [UNCLEAR: ?
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[Page 10] [Texto Principal] tenían no era en mi poder negar tan suave demanda. Y por cuanto la cosa va en tanto crecimiento y con todos no podía cumplir, mi euitar pasiones sobre aquél caso primero amá de Jr., vista la devoción de la gente, orde- né como a todos pudiese satisfacer. Mandaba a los muchachos y habían las oraciones que fuesen a las casas de los enfermos y ayudassen a todos los de casa, y míos y que diessen todos el Credo muchas veces dicién- dolo al enfermo y creyéssenle y y fanaría y después las otras oraciones. De esta manera cumplía con todos y hacía enseñar por las casas y plazas el Credo, mandamientos y las otras oraciones y así a los enfer- mos por la fe de los de casa, vecinos y suya propia; Dios Nro Señor les hacía muchas mercedes dandoles salud corporal y espiritual. Usaba Dios de mucha misericordia con ellos y adolecían pues por las enferme- dades las llamaba y casi por fuerza los traía a la fe. Dejando en este lugar quien llevó lo comendado adelante, voy visitando los otros lugares haciendo lo mismo. De manera y en estas partes ninguna falta piadosas y ejercicios ocupaciones. El fruto y fe haze en baptizar los niños y nacen y enseñar los que tienen edad para ello; ninguna os lo podría acabar de escribir. Por los lugares donde voy dejó las ora- ciones por escrito y a los que saben escribir mando y las escribían y se pan de coro y las digan cada día, dando orden como los domingos se ayu- den todas a aquellas. Para esto dejó en los lugares quien tenga cargo de lo hacer. Muchos Cristãos se dejan de hacer en estas partes por no haber personas y en tan piadosas y ejercicios cosas se ocupen. Muchas veces me mueven pensamientos de ir a los Estudios de Basilea partiendo dando avises como hombre y tiene perdido el juicio y principalmente a la universi- dad de París diciendo en la Sorbona a los que tienen más letras y voluntad para disponerse a fructificar con ellas. Cuántas almas dejan de ir a la gloria y van al Infierno por la negligencia de ellos. Y así como va estudiando en letras, si estudiasen en la cuenta y Dios Nro Señor les de- mandará de ellas y del instinto que les tiene dado, muchos de ellos se moue- rían tomando medios y ejercicios espirituales para conocer y leer dentro en sus ánimas la voluntad Divina deformándose más con ella y con sus afectaciones diciendo Domine Ecce adsum quid me iubes facere Missé quous [Anotações marginais] [ILLEGIBLE: ~3 chars] (à esquerda, entre linhas 2 e 3) [UNCLEAR: ?
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[Page 1] [Texto Principal] Y si expedir etiam ad Indos. Quanto más consolados vivirían y con gran esperanza de la vida divina ala hora de la muerte cuando entrasen en el particular finio del Cielo; ninguno puede saber alegando por sí Domine quinque; talenta tradecisti mihi: *Ecce, quinque super lucratus sum*. Temome y muchos de los Jóvenes estudian en Universidades, estudian más para con las letras alcanzar dignidades, beneficios o obispados y con deseo de esforzarse con la necesidad y las dignidades y estados eclesiásticos requieren. Está en costumbre decir los Jóvenes: «Deseo de saber letras para alcançar algún beneficio o dignidad eclesiástica conciliar», y después con tal dignidad servir a Dios. De manera y según sus desordenadas aficiones hacen sus elecciones temiendo que Dios no quiera la que ellas quieren, no consentiendo las desordenadas aficiones dejar en la voluntad de Dios no siendo esta elección. Es fuente casi movida de servir a la Universidad de París o al menos a Nro. Maestro de Cornibus y al Doctor Picardo; cuántos millares de gentiles se harían Cristãos si no faltasen operarios para ello y fuesen solícitos debuxas y favorecer las personas que *naguerat* que suan sunt, sed quod Iesu Christi. Es tanta la multitud de ellos y se convierten a la fe de Cristo en esta tierra donde arido, y muchas veces me acontece tener cansados los brazos de bautizar y no poder hablar de tantas veces decir el Credo y mandamientos en su lengua de ellos y las otras oraciones con una amonestación y si en su lengua empla y les declaro y quiere decir *xama* y y cosa es Paraíso y y cosa Infierno diziéndoles quales son los que van a una parte y quales a otra. Sobre todas las oraciones les digo muchas veces el Credo y mandamientos. A un día baptizo todo un lugar y en esta costa donde ando ay XXX lugares de Cristãos. El Gouernador desta India es grande amigo de todos los de Nra Compañía, desea mucho que vengan a estas partes algunos de nra compª. Y así me parece flo escribir al Rey. Es muy amigo de los y se hazen Cristãos. Hizo merced de LIII pieças de oro.
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[Page 11] [Texto Principal] cada uno y estas para que solamente se gasten y den a aquellas personas que con mucha diligencia enseñan la doctrina cristiana en los lugares de los Gineuamele se convierten a la fe. El año pasado se sirvió acerca de un colegio que se hace en la ciudad de Goa en el que ya hay muchos estudiosos y son de diversas lenguas y todos de generación de infieles. Entre ellos, dentro del colegio, donde hay muchos edificios hechos, hay muchos que estudian latín y otros que aprenden a leer y escribir. Mº Paulo está con los estudiosos de este colegio, díceles misa cada día y confiésalos, y no cesa de darles doctrina cristiana. Tiene cargo de las cosas corporales de que tienen necesidad los estudiosos. Este colegio es muy grande, donde pueden estar más de 500 estudiosos y tienen rentas que los pueden mantener. Son muchas las limosnas que a este colegio se hacen y el gobernador florece largamente. Es cosa para todos los cristianos dar gracias a Dios por ser de la santa fundación desta casa la que se llama el colegio de santa fe. Antes de muchos años espero en la misericordia de Dios, mi señor, que el número de los cristianos se multiplicará grandemente y las líneas de la iglesia se ampliarán con los que en este santo colegio estudian. Hay en estas partes entre los gentiles una generación que se llaman brahmanes; estos sustentan toda la gentilidad. Tienen cargo de las casas donde están los ídolos. Es gente más perversa del mundo. De éstos se entiende el salmo que dice: *De gente non est ab homine iniquus; idolo so eripe me*. Es gente que ninguna doz verdad. Siempre piensan cómo han de sutilmente mentir y engañar a los pobres simples e ignorantes diciendo que los ídolos demandan que les lleven a ofrecer ciertas cosas, y éstas no son otras sino las que los brahmanes fingen y quieren para mantener sus mujeres, hijos y casas. Hacen creer a los simples que comen los ídolos, y hay muchos que antes que coman ni cenen ofrecen cierta moneda para el ídolo dos veces al día con grandes fiestas de atabales. Comen dando a en- tender a los pobres que comen los ídolos. Antes que les falte lo necesario a los brahmanes dicen al pueblo que los ídolos están muy enojados contra ellos porque no les mandan las cosas que por ellos les mandan pedir. [Anotações marginais] [ILLEGIBLE: ~3 chars] (à direita, linha 4) [UNCLEAR: posiblemente "Mº P.
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[Page 1] [Texto Principal] y quiesino proveen y figuran flores an demaar odarles enferme- dades oga demandar los demonios afsus casas. y los tristes simples creyendo qfera afsi de miedo flos Idolos no les agan mal hazen lo flos Bragmanes quieren. Son estos Bragmanes hombres de pocas letras y loq les falta en virtud tienen de iniquidad y maldad en grande augmeto. A los Bragmanes desta costa donde ando peñales muchos de q y omunqa otra cosa bajo sino descobrir sus maldades. Ellos me confiesan la verdad quando estamos a solas y como engañan el pueblo. Confiesame en secreto qno tienen otros patrimonios sino aquellos Idolos de piedra delos quales bien fingiendo mintiras. Tienen estos Bragmanes parasi q se yo mas y todos ellos juntos. Mandanme visitar y peñales muchos por q no quiero tomar los preteles y me mandan. Todo esto hazen por q no descubra sus secretos diziendo que ellos bie saben q no ay sino Un Dios y q ellos ragan a Dios por mí. En pago de todo esto digo les den y a ellos lo q me parece. y de Jues a los tristes simples y por puro miedo son sus deuotos manifestoles sus engaños y burias hasta q canso. y muchos flos fles digo pierden la deuocion al demonio y se hazen Xpanos. Sino ouiese Bragmanes todos los gentiles se conuertieran anta fe. Las casas onde estan los Idolos y Brag- manes llamanse pagodes. Todos los gentiles destas partes saben muy pocas letras, paramal saben mucho. Solo vn Bragmane despues q esto en estas partes hize Malauar es mancebo muy buen hombre. Tomo por officio enseñar a los muchachos la doctrina Malauar. Andando visitando los lugares de Malauar paso por muchos pagodes y una vez pase por uno donde auia mas de y. Bragmanes y uenieronme a veer y entre muchas cosas y pasamos demandeles vna question y era [Anotações marginais] [ILLEGIBLE: ~3 chars] (à direita da linha "y quiesino proveen.
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[Page 12] [Texto Principal] Quem dizia que mandava seus deuses, adorar nos que lhes adoravam: que fizesse para ir à glória. Foi grande con- tienda entre eles sobre quem me responderia: disseram a um dos mais antigos que respondesse; e o velho, que era demais de oitenta anos, disse que lhe dissesse eu primeiro o que mandava o Deus dos Cristãos que fizessem. Eu, entendendo sua ruindade, não quis dizer nenhuma coisa até que ele dissesse. Então foi-lhe forçado manifestar suas ignorâncias. Respondeu-me que duas coisas lhes mandavam: fazer seus deuses para ir onde eles estão. A primeira é não matar vacas, nas quais eles adoram; e a 2ª é fazer hinos e estes aos Brâmanes e servirem aos pagodes. Oída esta resposta, pesando-me dos demónios soberar-se de nossos próximos em tanta maneira e, em lugar de Deus, se haverem feito adorar por eles, levantei-me dizendo aos Brâmanes que estivessem afrontados e, a grandes vozes, disse o Credo e os man- damentos da lei em sua língua, fazendo alguma detença em cada mandamento; e, acabados os mandamentos, fiz-lhes uma amonestação em sua língua, declarando-lhes quais coisas são Paraíso e quais Goza é Inferno, e dizendo-lhes os que vão a uma parte e os que vão à outra. Depois de acabada esta plática, reuniram-se todos os Brâmanes e mediram grandes abraços, dizendo-me verdadeiramente: «O Deus dos Cristãos é verdadeiro Deus, pois seus mandamentos são tão conformes a toda razão natural.» Demandaram-me se, juntamente, a alma com o corpo morria assim como a alma dos brutos animais. Disse-lhes Deus Nosso Senhor tais razões conforme às suas capacidades (deles); dei-lhes a entender claramente a im- mortalidade das almas; e eles mostraram muito prazer e contentamento. As razões que a esta gente havia de dizer não há de ser tão sutis como as que estão escritas em doutores muito escolásticos. Demandaram-me: «Quando um homem morre, por onde vai a alma?
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Y quando un hombre dormía, y soñaba estar en una tierra con sus amigos y conocidos (Yo ÿ muchas vezes me acaecía estar con vostros carísimos), si es su anima va alta dexando de informar el cuerpo. Mas me rogaron que les dixese si Dios era blanco o negro por diversidad de las colores que están en los hombres. Y como todos los desta tierra son negros, pareciéndoles bien su color, dicen que es negro; y así los más de los ídolos son negros. Tantos los muchas vezes con aceite hieden. Tanto y es cosa de España: son tan feos y en vuestros España A todas las preguntas que me hizieron, les satisfice a su parecer de- los. Y quando a ellos venía a conclusión para que fuesen xristãos, pues conocían la verdad, respondían lo y muchos entre nos otros fue- sen responder: Que dora el mundo de nosotros si esta mudanza de estados hazemos en nuestro modo debuir. Y otras tentaciones empeñar- les a defaltar lo necesario. En Brāhmaṇe solo hallé en un lugar desta costa el qual sabía alguna cosa por quanto medirían y había estudiado en unos estudios nombrados. Procuré de verme con él, y tuve manera como nos vimos. Él me dijo en grande secreto: A la primera cosa que hazen los que enseñan en aquellos estudios es tomar juramento a los que han de aprender de ninguna decir ciertos secretos; y ensenan y ami este Brāhmaṇe díxome estos secretos en grande secreto por alguna amistad y como yo tenía uno de los secretos era este: que ninguna dijesen que hay un solo Dios criador del cielo y de la tierra; Él y El está en los cielos; y que le adorasse este Dios y no los ídolos que son demonios. Tienen algunas escrituras en las quales tienen los mandamientos. La lengua y en aquellos estudios se enseña es co- mo latín entre nos otros. Díjome muy bien los mandamientos, cada uno del- los con una buena declaración. Guardan los domingos estos y son sabios casa para no se poder caer. No dicen otra oración los domingos sino esta y muchas vezes: *On ceriy nara ina noma*, que quiere decir: Adórese Dios con tu gracia y ayuda para siempre.
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[Page 13] [Texto Principal] muy paso y bajo por guardar el juramento que hacen. Díjome les defendía la ley de natura tener muchas mujeres y que tienen ellas en sus escrituras que ha de venir tiempo en que todos han de buir debajo de una ley. Díjome más este Brāhmaṇe que enseñan en sus libros muchos encantamientos. Requiríme que me dijese las cosas más principales que los Cristianos tenían en su ley y que él me prometía que a ninguno las descubriría. Yo le dije que no las daría si primero no me prometiese de no tener en secreto las cosas más pr- incipales que de la ley de los Cristianos le daría; y así él me apretió de publicarlo. Entonces dije y declaré, con mucho mi placer, estas pa- labras de importancia de Mateo: *Qui crediderit et baptizatus fuerit, salvus erit*. Estas escribió en su lengua con la declaración de ellas y le dije todo el Credo. En la declaración puse los mandamientos por la conformidad que hay entre ellos y el Credo. Díjome que una noche soñó con mucho placer que había de ser Cristiano y que había de ser mi compañero y andar conmigo. Él me rogó que lo hiciese Cristiano oculto y más con ciertas condiciones, las cuales por no ser honestas y lícitas dejé de hacer. Espero en Dios que ha de ser sin ninguna de ellas. Digo: les enseñe a los simples y adoren un solo Dios, Criador del cielo y de la tierra, el que está en los cielos. Él, por el juramento que hizo, temiendo que el demonio no le mate, no lograre hacerlo. De estas partes no sé más que escribimos sino que son tantas las con- solaciones que Dios Nuestro Señor comunica a los que andan entre estos genti- les convirtiéndolos a la fe de Cristo que si contentamiento hay en esta vida, este es el expediente de decirlo. Muchas veces me acontece oír decir a una persona que anda entre estos Cristianos: «¡Oh Señor, no me deis tantas consolaciones! O ya las dais por una bondad infinita y mía, llevad- me a una santa gloria, pues es tanta pena vivir sin veros después que tanto os comunicáis interiormente a las criaturas». ¡Oh, si aquellos que estudian letras pusiesen tantos trabajos en ayudarse para gustar de ellas, cuántos trabajosos días y noches llevan para saberlas!
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[Page 1] [Texto Principal] contemplando San Ignacio busca en entender lo q. studia: lo bus- case en dar asentir a los próximos lo q. les es necesario para conocer y aprehender a Dios; quanto más consolados y aparejados se hallarían para dar cuenta quando Aso les demandase. Redde rationem vocationis tuae. Las recreaciones y penitencias en estas partes tengo son en recordarme muchas veces de vosotros carísimos her- manos y del tiempo q. por la mucha miá de Dios no, Señor, os conocí y conversé, conociendo en mí, haciendo dentro en mí ánima cual por mi culpa perdí del tiempo y os conversé en no haberme aprovechado de los muchos conformísimos y Dios mayor de sí os tiene comunicado. Házeme Dios tanta merced por vues tras oraciones y memoria continua y que tenéis en encomen- darme a Él. Gen. via absentia corporalis cognosco Deus noster Dominus pro suo favore et auxilio darem asserere meam infinitam mul- titudinem peccatorum et dare vires ut ambulem inter infideles. De q. doy gracias a Dios, profesor muchas y anos otros carísimos hermanos míos. Entre muchas mercedes que Dios Nuestro Señor en esta vida me tiene hechas y hace todos los días es esta una que en mis días vi lo q. tanto deseé que es la confirmación de nra regla y modo de vivir. Gracias sean dadas a Dios Nuestro Señor para siempre, pues rnuo por bien de manifestar publicamente lo q. occulto solamente a su servo Ignatio y padre Nuestro Divino asentir. Así acabo rogando a Dios Nuestro Señor Jesu por su misericordia nos ayude y por su poder nos separó tan lejos unos de otros; nos torne ayudar en su sancta gloria. Y para alcanzar esta merced y gracia tenemos por intercesores y abogados todas aquellas santas ánimas destas partes donde estoy. Las cuales después q. por mis manos habré antes q. perdiesen el estado de ignorancia, Dios Nuestro Señor las lle- vó a su sancta gloria, cuyo número creo q. fue más de mil. A. [Anotações marginais] (No presente documento, não há anotações marginais visíveis.) [Carimbos] (Nenhum carimbo ou selo visível na página.) [Assinaturas] (Assinatura ou rubrica não identificável; o texto termina com a letra "A." após a última frase.) [Referências arquivísticas] (Nenhuma referência arquivística visível na página.
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[Page 6] [Texto Principal] Trellado de outra carta do padre M. F. co. J escreueo ao padre M. Simão no ano de 1542. Agraca. Samor de Christo nosso snr seja sempre em nosa ayuda E sauor Amen. Não poderia acabar de screuer aos Irmãos meu M. Simão a consolação q recebi com a vinda de Antonio Pordaz E de todos os outros padres. Aueis de saber q faz muito fruito nas almas & grande seruiço a D.s nosso snr asy na vida como é pregar & confesar & dar exercícios espirituais & praticar co as pessoas. Estão todos os q os conhece muito edificados. São as necessidades de pessoas de nossa companhia muito grandes nestas partes principal- mente na cidade de Ormuz & de Diu mais do q ha em Goa. Por q muitos portugueses andão fora de nossa Ley. Por uer esta necessidade ta grande mandarey a Diu ou a Ormuz Antonio Pordaz, pois D.s Nosso snr lhe deu tanto talento & seruor para pregar & confessar & dar exercícios espirituais. & conversar co as pessoas. Me Frei Gaspar ficara no collegio de Santa Fé. Muito grande seruiço de D.s nosso snr fizerem Irmão meu charisimo se co muytos da Companhia uiesse a estas partes da India & entre elles .T. ou .d. pregadores & outros. Ainda q no te- nese talento de pregar sendo pessoas de muitas mortificações, & co- pericias de muitos anos ainda q notouesse letras tantas, para aconcerdos dos Infieis furad muito. porquanto os Infieis destas Gles destas partes he gente muito barbara & ignorante.
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Treatise on the First Letter Written from India by Father M. Francisco, a professed member of the said Society of Jesus—the first brethren who undertook the work inaugurated by Ignatius
The grace and love of Christ our Lord be ever our aid and favour. Amen.
It is now two years and nine months since I departed from Portugal; and during this time, I have written to you on three occasions—including this present letter. Of those earlier letters, I have received only one since my arrival in India. That letter was dated 12 February 1542, and with it came the spiritual consolation I received—of which God our Lord alone knows the full measure. This letter took nearly two months to reach India, delayed by adverse weather encountered by the vessel carrying it off the coast of Mozambique during the winter season.
Master Paulo, Francisco de Mansillas, and I are all in excellent health. Master Paulo resides in Goa at the College of Santa Fé, where he oversees the spiritual formation (*sacrae disciplinae cura*) of the students (*scholastici*) attached to that house. Francisco de Mansillas and I are stationed among the Christian communities at Cape Comorin, where I have been living with these Christians for over a year. Concerning them, I inform you that their numbers are considerable, and new converts to Christianity continue to be made daily. Upon my arrival on this stretch of coast—where these Christians dwell—I immediately sought to ascertain the extent of their knowledge of Christ our Lord. Inquiring of them concerning the articles of the faith—what they believed—I found their understanding to be greater now than previously.
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Christians who, prior to their conversion, had been Gentiles. Among them there was no outward manifestation of Christian practice; they bore the name ‘Christian’ only nominally, and—owing to their lack of familiarity with our language—neither understood my teaching nor knew what they were required to believe. As neither they nor I could comprehend one another—given that their native tongue was Malayalam (here referred to as *Malauar*), distinct from the related but separate Malabar dialect—I convened them collectively. Among them were those most learned in their own tradition, and I sought out individuals who were bilingual: fluent both in my language (Portuguese) and in theirs. After many days of painstaking consultation and collaborative effort, we compiled the principal prayers, beginning with the rite of blessing oneself (the sign of the cross), followed by the profession of faith in the Trinity—the affirmation that the Three Persons are One God. Thereafter came the Apostles’ Creed (*Credo*), the Ten Commandments, the *Pater Noster*, the *Ave Maria*, the *Salve Regina*, and a general confession—all rendered into Malayalam from the Latin original.
Once these texts had been carefully translated from Latin into Malayalam and committed to memory, I would walk throughout the settlement carrying a hand-bell, gathering together all the boys and men whom I could assemble. Each day, I instructed them twice. Within the space of one month, I had established such an orderly method of instruction that the boys themselves began teaching what they had learned at school—to their fathers and mothers, to all members of their households, and to their neighbours.
On Sundays, I assembled the entire population of the settlement—men and women, adults and children—for communal recitation of the prayers in Malayalam. They took great delight in this practice and manifested profound joy. Beginning with the profession of faith in the One God, Triune and Undivided, they recited the *Credo* in their own tongue with evident pleasure and unanimity: as I intoned each phrase, all responded in unison. Upon completing the *Credo*, I would repeat the opening declaration—‘I believe’ (*Credo*)—alone; then, articulating each of the twelve articles separately and pausing deliberately after each, I exhorted them that to be a Christian meant nothing other than to hold firm, unwavering, and undoubting belief in all twelve articles—especially since they themselves professed to be Christians.
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They responded to each article of the Creed by placing their arms across their chests, one over the other, in the form of a cross. Thus, I instructed them to recite the *Hail Mary*, the entire *Apostles’ Creed*, and no other prayer—since, according to doctrine, a person is deemed a *Christian* solely by believing in the twelve articles of the Creed. After the *Creed*, the first doctrinal instruction I provided concerned the Ten Commandments; I explained that the law of Christians comprises precisely ten commandments, and that a *Christian* is rightly called ‘good’ if he observes them as God commands, whereas one who fails to observe them is a ‘bad’ *Christian*. These converts—still largely uninitiated in the faith, and thus resembling pagans in their understanding—were profoundly struck (and even alarmed) to discover that the holy law of Jesus Christ accords fully with natural reason.
Upon concluding the *Creed* and the Commandments, I recited the *Lord’s Prayer* (*Pater Noster*) and the *Hail Mary* (*Ave Maria*), and they repeated each phrase after me, in unison. We then recited twelve *Pater Nosters* and twelve *Ave Marías*, in honour of the twelve articles of the faith. Having completed these, we recited eight *Pater Nosters* and eight *Ave Marías*, in honour of the Ten Commandments—observing this prescribed numerical order.
The sequence continued as follows: First, I recited the first article of the faith; upon completing it, I repeated—in their vernacular language—and they joined me in saying: *‘Jesus Christ, Son of God, grant us grace firmly and without any doubt to believe the first article of the faith.’* To petition this grace, we recited one *Pater Noster*. Upon completing that prayer, we all said together: *‘Holy Mary, Mother of Jesus Christ, obtain for us from your Son, Jesus Christ, the grace to believe the first article of the faith firmly and without any doubt.’* To seek this intercession from Our Lady, we recited an *Ave Maria*. This same liturgical pattern was observed for each of the remaining eleven articles of the faith.
After completing the *Creed*, the twelve *Pater Nosters*, and the twelve *Ave Marías*, as described above, we proceeded to the Commandments, following the same structured order. First, I recited the First Commandment, and all repeated it after me; upon completion, we all said together: *‘Jesus Christ, Son of God, grant us grace to love You above all things.’* Having thus petitioned this grace, we all recited one *Pater Noster*. Upon its conclusion, we said: *‘Holy Mary, Mother of Jesus Christ, obtain for us from Your Son the grace to keep the First Commandment.’* Having thus implored Our Lady’s intercession, we all recited an *Ave Maria*. This identical pattern was followed for each of the remaining nine Commandments.
In addition, in honour of the twelve articles of the faith, we recited twelve *Pater Nosters* and twelve *Ave Marías*, imploring Our Lord God for the grace to believe them firmly and without any doubt; and likewise, in honour of the Ten Commandments, we recited ten *Pater Nosters* and ten *Ave Marías*.
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…petitioning God not to grant us grace *for the purpose of observing them* [i.e., the commandments]. These are the petitions; and through other prayers, I instruct them how to make their requests, telling them that these graces from God will not be granted unless He bestows all else upon them yet more fully; beneath these petitions, they shall thus frame their supplications.
I require a general confession from all—especially from those about to be baptised. Afterwards, I recite the Creed with them and, interrogating them on each article, ask whether they believe it firmly; when they affirm this in reply, I instruct them on the Law of Jesus Christ and explain that they must observe it in order to attain salvation; only then do I administer baptism. We conclude our devotions with the *Salve Regina*.
I trust in God that the boys will already prove themselves, of their own accord, better men than their fathers; for they display profound affection for and readiness to embrace our faith, eagerly seeking to learn the prayers—and even to teach them to others—while expressing deep aversion to the idolatries practised by the gentiles. Indeed, they frequently quarrel with such persons and openly rebuke their own parents and mothers when they witness them engaged in idolatrous rites; they denounce these practices so vigorously that they come directly to me to report them. Whenever they inform me of instances of idolatry, I go out beyond the settlement, gather together all the boys of the locality, and accompany them to the site where the idols were fashioned. The dishonour inflicted upon the Devil by these boys far exceeds the honour rendered to the idol by their parents and kin—honour which the latter both fashion and worship. For the children themselves carve the idols, reducing them to minute size—no larger than a grain of ash—and then throw themselves upon them, trampling them underfoot, performing upon them further acts of desecration which, though I hesitate to name them explicitly (since such acts constitute, in the boys’ own estimation, an act of honour), nonetheless betray the extraordinary presumption involved in permitting oneself to be worshipped by one’s own parents.
I remained for four months in a large settlement of the *Xpanos*, reciting our prayers in their native tongue and teaching them therein. During this period, so many people came seeking me out—to pray certain prayers over the sick, or to have me recite Gospel passages over them while ill—that I was constantly occupied solely with such devotional duties. In addition, I instructed the boys, administered baptism, composed and taught new prayers, fulfilled canonical obligations, and buried the *Ymorian*. The demands placed upon me were overwhelming: the sheer volume of devotional responsibilities—both those I undertook voluntarily and those to which I was summoned—threatened to compromise the integrity of my pastoral mission. Yet I strove diligently to ensure that none should lose faith, nor abandon the Holy Religion or the Spanish Law.
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[Page 10] [Main Text] I was in no position to refuse so gentle a request. And since the matter was gaining such momentum—and I could not possibly attend to everyone personally—I resolved, in order to avert discord on this matter, first of all, to consult with the Jesuit superior. Having observed the evident devotion of the people, I issued instructions designed to satisfy all. I directed the boys to visit the homes of the sick and assist all members of each household—both my own charges and others—reciting the Creed repeatedly at the bedside of each patient, encouraging both the sick person and those attending them to affirm their faith in it; then proceeding to the *Pater Noster*, the *Ave Maria*, and the other principal prayers. In this manner, I fulfilled my pastoral obligations towards all, while simultaneously instructing households and public squares in the Creed, the Ten Commandments, and the other essential prayers. Thus, through the faith of family members, neighbours, and the sick persons themselves, Our Lord God bestowed upon them abundant mercies, restoring both bodily and spiritual health. God exercised great mercy towards them: indeed, He permitted illness to befall them precisely in order that they might be drawn—almost by necessity—to the faith.
Leaving here the person entrusted with carrying forward these instructions, I proceeded to visit other settlements, applying the same pastoral method throughout. Consequently, in these regions, no pious practice or devotional exercise was neglected. The chief fruits of this labour were the baptism of infants and young children, and the catechetical instruction of those of suitable age; so abundant were these fruits that I could not possibly record them all in full.
In each locality I visited, I left written copies of the principal prayers; where literate individuals were present, I instructed them to copy these out, to learn them by heart, and to recite them daily—further arranging that, on Sundays, all congregations should join together in their recitation. To ensure continuity, I appointed responsible individuals in each place to oversee this discipline.
Many Christians remain unbaptised in these regions—not from lack of willingness, but due to the absence of suitably trained personnel to conduct such pious exercises and devotional practices.
On numerous occasions, I have been moved to consider travelling to the University of Basel, or even to Paris, to address the Sorbonne directly—appealing as a man whose reason appears to have failed, yet who speaks with urgent conviction: how many souls are lost to glory and condemned to hell through the negligence of learned men? For just as they diligently pursue secular learning, so too ought they to study the account they must render before God—Our Lord—who will one day demand of them an accounting not only of their scholarship, but also of the divine grace and spiritual instinct He has implanted within them. Were they thus to undertake serious spiritual exercises and interior examination, many would surely be moved to reform themselves, seeking—through prayerful attentiveness—to discern the Divine Will within their own souls, aligning their affections ever more closely with it, and responding with the words: *‘Domine, ecce adsum; quid me iubes facere?’* (*‘Lord, here I am; what would You have me do?’*)
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And likewise, to send missionaries even to the Indies. How much more consoled they would live—and with great hope of divine life at the hour of death—when entering the particular abode of Heaven! Yet no one may presume to claim for himself alone: *Domine, quinque talenta tradecisti mihi: ecce, quinque super lucratus sum* [‘Lord, You entrusted me with five talents; behold, I have gained five more’] (Matthew 25:20).
I fear—and many of the young men studying at universities study not so much for love of learning as to attain ecclesiastical dignities, benefices, or bishoprics; and they seek such offices out of a desire to secure their own advancement, rather than from a true sense of vocation, though the necessity and gravity of ecclesiastical office demand greater spiritual readiness. It has become customary for young men to say: ‘I wish to learn letters in order to obtain some ecclesiastical benefice or conciliar dignity’, intending thereafter to serve God *through* that dignity. Yet, guided by disordered affections, they make their choices without first submitting them to the will of God—fearing, even, that God may not approve the very choice they themselves desire. Thus, their election remains unanchored in divine providence.
It is almost a matter of course that students proceed to the University of Paris—or at least to our Master Cornibus and Doctor Picard (*Picardo*), whose instruction is highly esteemed. How many thousands of pagans might be converted to Christianity, were there but sufficient labourers for the harvest—and were these labourers diligent in drawing souls to faith and in favouring those who *naguerat*, that is, who ‘are not yet’ (i.e., who remain unbaptised), but who ‘are’—by grace—*Christi Jesu* [‘of Jesus Christ’].
So vast is their number, and so numerous their conversions to the Christian faith in this land, that on occasion my arms grow weary from baptising; I am often unable to speak further, having repeated the Creed and the Commandments so many times in their native tongue—as well as other prayers, accompanied each time by an exhortation. When I pronounce in their language the word *xama*, I explain its meaning: ‘Paradise’; and likewise I clarify what is meant by ‘Hell’, instructing them carefully as to who proceeds to one place and who to the other. Among all the prayers I teach them, the Creed and the Commandments are those I recite most frequently. On one day alone, I baptised an entire settlement; and along this coast where I minister, there are thirty Christian settlements (*XXX lugares de Cristãos*).
The Governor of this India is a steadfast friend to all members of our Society [i.e., the Society of Jesus]; he greatly desires that further members of our Company come to these parts—and I therefore judge it fitting to write to His Majesty the King on this matter. He is deeply well-disposed towards us, and many under his governance embrace the Christian faith. He has granted a benefaction of fifty-three (*LIII*) gold pieces.
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Each of these stipends is to be disbursed solely to those individuals who diligently instruct in the Christian doctrine within the settlements of the Gineuamele, where conversions to the faith are taking place.
Last year, attention was given to a college being established in the city of Goa. This institution already accommodates numerous students, drawn from diverse linguistic backgrounds and all of whom are of non-Christian parentage. Within the college compound—where several buildings have already been erected—many students are studying Latin, while others are learning to read and write. Master Paulo (Mº Paulo) resides with these students: he celebrates Mass for them daily, hears their confessions, and ceaselessly imparts Christian instruction. He also oversees their material welfare, ensuring they receive the provisions necessary for their sustenance. The college is of considerable size, capable of accommodating over five hundred students, and is endowed with sufficient revenues to support them. Substantial alms are regularly bestowed upon it, and the Governor extends generous patronage. All Christians ought rightly to give thanks to God for this holy foundation—the College of Saint Faith (*Colégio de Santa Fé*). In the merciful providence of God, my lord, I anticipate that, within a few years, the number of Christians will increase markedly, and the Church’s ecclesiastical structures—its parishes, ministries, and pastoral outreach—will expand significantly through the graduates of this sacred institution.
In these regions, among the Hindu population, there exists a caste known as the *brahmanes* (Brahmins), who uphold and sustain the entire system of ‘gentile’ (i.e., non-Christian, specifically Hindu) religious practice. They officiate at the temples (*casas onde estão os ídolos*) housing the idols. They are, in truth, among the most corrupt of all peoples. It is of such persons that the Psalmist speaks: *‘De gente non est ab homine iniquus; idolo so eripe me’* [‘From the unjust man deliver me, O Lord; from the idol rescue me’] (cf. Ps. 118:134, Vulgate). They possess no knowledge of divine truth whatsoever. Their constant preoccupation is how best to deceive and mislead the poor, simple, and unlettered—asserting, for instance, that the idols demand offerings of specific articles; yet these demands are entirely fabricated by the Brahmins themselves, designed solely to provide for their wives, children, and households. They induce the credulous to believe that the idols literally consume the offerings; indeed, many devotees, before either breakfasting or dining, present coin offerings to the idol twice daily, accompanied by elaborate festivals featuring *atabales* (drums). In doing so, they ostentatiously ‘eat’—thereby implying to the impoverished that the idols themselves partake of the food. Should the Brahmins’ material needs ever threaten to go unmet, they declare to the populace that the idols are grievously angered against them, having received neither the offerings nor the petitions which the Brahmins claim the idols themselves have commanded them to solicit.
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They believe that certain flowers, when placed near dwellings, ward off illness or drive away demons from their homes. And the sorrowful, simple folk—believing this to be true—out of fear that the idols will harm them, carry out whatever the Brahmins command. These Brahmins are men of scant learning; what they lack in virtue, they more than compensate for in iniquity and malice, which abounds among them. In the coastal regions where I have travelled—including Penhales—many of these Brahmins confess to me, albeit reluctantly, that they possess no other patrimony save those stone idols, concerning which they fabricate elaborate falsehoods. They acknowledge this truth privately, in confidence, revealing how they deceive the populace.
They confess to me in secret that they hold no other source of wealth or authority beyond these stone idols, and that their entire system rests upon artful invention and deceit. They even appoint one among themselves as a kind of overseer—so that I, and all the others collectively, remain under their surveillance. They instruct me to visit the pagodas, and many at Penhales urge me repeatedly to do so—not because they wish me to partake in their rites, but precisely because I refuse to accept their *pretels* (i.e., ritual offerings or consecrated food), and thus they direct me to do so. All this they do to prevent me from uncovering their secrets; yet they claim—falsely—that they fully know there is but One God, and that they worship God *through me*.
In return for all this, I tell them plainly what they ought to give—and what I, in turn, am prepared to grant them. To the sorrowful, simple people, I speak openly—motivated not by coercion but by pure pastoral concern—and expose their deceptions and impostures until they grow weary of them. Many of these people, upon hearing the truth, abandon their devotion to the demons and embrace Christianity. Were it not for the Brahmins, all the gentiles in these parts would long since have embraced the Faith.
The buildings housing the idols and the Brahmins are called *pagodas*. Almost all the gentiles in these regions are illiterate; though they are ignorant of letters, they are profoundly knowledgeable—alas—in matters of superstition. Only one Brahmin, whom I encountered after beginning my work in Malavar, stands apart: a young man of exceptional integrity and sound character. He has taken it upon himself to teach Christian doctrine to children in the Malavar tongue.
While travelling through the villages of Malavar to conduct visitations, I passed numerous pagodas. On one occasion, I visited a particularly large one, wherein more than twenty Brahmins were assembled; they came forth to greet me. Among much else that passed between us, I posed them a question—namely:
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One of them declared that his gods commanded their worshippers to perform certain rites—‘that they should do thus, in order that they might attain glory’. A considerable debate ensued among them as to who should reply to my questions; eventually, they requested that one of their eldest members respond. This elder—well over eighty years of age—replied that I should first declare what God, the God of the Christians, commanded them to do. Understanding the profound error underlying their position, I declined to speak until he had articulated his own understanding. He was therefore compelled to reveal the extent of his ignorance. He answered me that their gods enjoined two principal duties: first, the making (i.e., crafting and venerating) of idols—so that they might go where their deities resided; second, the chanting of hymns, offered exclusively to the Brāhmaṇas, and the performance of ritual service at the pagodas (temples).
Upon hearing this response—and deeply distressed that demons should so thoroughly dominate our neighbours, usurping the place of the true God and demanding worship for themselves—I rose and addressed the Brāhmaṇas directly, rebuking them sternly. In a loud voice, I then recited the Apostles’ Creed and the Ten Commandments of the Divine Law in their own vernacular, pausing deliberately after each commandment to allow for reflection. Having concluded the recitation of the Commandments, I delivered an exhortation in their language, clearly explaining the nature of Heaven and Hell—the former being the eternal reward of the righteous, the latter the just punishment of the wicked—and specifying the kinds of persons destined for each.
After this discourse had ended, all the Brāhmaṇas gathered together, embraced one another warmly, and affirmed sincerely: ‘The God of the Christians is the true God, for His Commandments accord perfectly with natural reason.’
They then asked me whether the human soul perished with the body, as does the animating principle (anima bruta) of brute beasts. In reply, I set forth the teachings of Our Lord God in terms proportioned to their intellectual capacity, making the doctrine of the soul’s immortality abundantly clear to them; whereupon they expressed great joy and satisfaction. It should be noted that the arguments adduced for this people must not be overly subtle or scholastic—such as those found in the writings of highly technical theologians—but rather adapted to their level of understanding. They further asked: ‘When a man dies, by what path does the soul depart?’
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And when a man slept and dreamed that he was in a land among his friends and acquaintances (I myself have often dreamed of being with you, most beloved brethren), his soul, it was said, ascended high, thereby ceasing to inform—or animate—the body.
They further requested that I tell them whether God was white or black, owing to the diversity of complexions observed among humankind. As all the people of this land are Black—and as they deemed their own complexion pleasing—they affirmed that God must be Black; accordingly, the majority of their idols are also black. Many of these idols are anointed repeatedly with oil, whence they emit a strong odour. Such practices are entirely foreign to Spain: these idols are exceedingly ugly—indeed, so unseemly as to offend the sensibilities of those in your Spain.
To all the questions they posed, I responded to their apparent satisfaction. Yet whenever I pressed towards a conclusion urging their conversion to Christianity—on the grounds that they already recognised the truth—their reply was consistent: ‘What would become of the world amongst us, were we to effect so radical a change in our established order and customary way of life?’ Other temptations likewise entangled them, inducing them to neglect what was spiritually necessary.
In Brāhmaṇe—a locality along this coast—I encountered only one individual versed in learning. He possessed some knowledge, having measured certain matters and studied at institutions known by a particular name. I sought an opportunity to meet him, and succeeded in arranging a private audience. In strictest confidence, he disclosed to me the following: ‘The first act performed by instructors in those schools is to administer an oath to students, binding them never to divulge certain esoteric doctrines. Though such teachings are imparted only under solemn pledge, this Brāhmaṇe—out of a degree of friendship and trust, and because I myself had already acquired one of these secrets—revealed several to me in utmost secrecy. The principal secret he imparted was this: “None may declare that there exists but one God, Creator of heaven and earth; He alone abides in the heavens; and He alone is to be worshipped—not the idols, which are demons.”’
They possess certain sacred writings containing precepts or commandments. The language taught in those schools functions for them—as Latin does among ourselves—insofar as it serves as a learned, liturgical, and scholarly medium. This Brāhmaṇe recited the commandments to me with great precision, each accompanied by a lucid exposition. They observe Sundays scrupulously, and are esteemed locally for their wisdom and moral steadfastness—so much so that they are considered beyond reproach. On Sundays, they recite no other prayer than the following, repeated frequently: *On ceriy nara ina noma*, meaning: ‘May God be worshipped with Thy grace and aid, now and for ever.’
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They proceed very cautiously and slowly, constrained by the oaths they have sworn. He informed me that natural law forbids them from having multiple wives, and that their own scriptures foretell a time when all peoples shall be subject to a single law. This Brāhmaṇa further told me that their sacred texts contain numerous incantations and ritual formulae (*mantras*). He then requested that I explain to him the principal tenets of the Christian faith; in return, he pledged to keep all such information strictly confidential. I replied that I would not disclose these matters unless he first promised—under solemn oath—not to conceal from me the most essential points of Christian doctrine which I should impart to him. Thereupon, he pressed me earnestly to make this knowledge public.
At that point—and with profound personal satisfaction—I recited and expounded the pivotal words from the Gospel of St Matthew: *‘Qui crediderit et baptizatus fuerit, salvus erit’* (‘Whoever believes and is baptised shall be saved’). He transcribed this passage into his native language, together with my explanatory gloss, and I also recited for him the full Apostles’ Creed (*Symbolum Apostolorum*). In my exposition, I appended the Ten Commandments, emphasising the doctrinal coherence between them and the Creed. He related to me that, on one occasion, he had experienced a dream of singular joy, in which he foresaw his conversion to Christianity and his future companionship with me in our shared ministry.
He entreated me to administer baptism to him secretly, and under certain stipulated conditions—conditions which, being neither morally upright nor canonically licit, I declined to accept. I trust in God that his conversion will occur without any such provisos.
I affirm: I instruct the simple folk to worship the one true God—the Creator of heaven and earth—who dwells in the heavens. Yet, bound as he is by the oath he has sworn, he fears that the devil may take his life if he openly professes monotheism; thus, he remains unable to act upon this instruction.
Beyond these particulars, I know no further details to report, save that the spiritual consolations which Our Lord God bestows upon those who labour among these Gentiles—seeking their conversion to the Christian faith—are so abundant that, if earthly contentment may truly be said to exist, this is surely its most authentic expression.
On many occasions, I have heard individuals engaged in this missionary work exclaim: ‘O Lord, grant me not so many consolations! Either You bestow them out of Your infinite goodness—and my unworthiness—or else, since You communicate Yourself so intimately to Your creatures, take me hence to Your holy glory; for it is grievous indeed to continue living without beholding You, after You have so richly revealed Yourself inwardly to the soul.’
O that those who devote themselves to literary studies would apply even half so much diligence to cultivating their own spiritual growth—and thereby attain the capacity to savour such divine consolations! How laborious, how unceasing, are the days and nights they expend merely to master secular learning!
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Contemplating St Ignatius, I seek to understand what he studied: namely, how best to assent wholeheartedly to those truths most immediately necessary for knowing and apprehending God. The more consoled and spiritually prepared we are thereby, the more ready we shall be to render account when He demands it of us: *Redde rationem vocationis tuae* [‘Render an account of your vocation’ (Luke 12:58)].
As for recreations and penances in this region, mine consist chiefly in frequently recalling you, my most beloved brothers, and reflecting upon the time—through the abundance of God’s mercy—that I did not, O Lord, know or converse with you. In this recollection, I discern within my soul how, through my own fault, I lost that time and failed to profit from the many graces granted me—graces most conformable to God’s will and infinitely greater than I deserved—which our Lord has so generously communicated to you.
I give profound thanks to God for the immense grace He has shown me through your continual prayers and remembrance, and for your constant commendation of me to Him.
*Gen. via absentia corporalis cognosco Deus noster Dominus pro suo favore et auxilio darem asserere meam infinitam multitudinem peccatorum et dare vires ut ambulem inter infideles.*
[‘By the very fact of bodily absence, I recognise our God and Lord, who, by His favour and aid, enables me to confess my infinite multitude of sins and grants me strength to walk among unbelievers.’]
For this I render heartfelt thanks to God; and I offer abundant thanks also to you, my most beloved brothers.
Among the many graces which Our Lord God has bestowed upon me during this life—and continues to bestow upon me daily—this stands out as pre-eminent: that in my lifetime I have witnessed that which I longed for so fervently—the formal confirmation of our Rule and manner of life. Eternal thanks be to Our Lord God, who willed to manifest publicly what had hitherto remained hidden solely to His servant Ignatius and to our Divine Father’s assent.
Thus I conclude by beseeching Our Lord Jesus Christ, through His mercy, to aid us—and through His power, to draw us ever closer together, despite the great distance separating us—so that, united in His holy glory, we may mutually support one another.
To obtain this grace and favour, we take as our intercessors and advocates all those holy souls from these regions where I am stationed—souls whom, having passed through my hands, were led by Our Lord God from a state of ignorance into His holy glory. Their number, I believe, exceeds one thousand.
A.
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Transcript of another letter from Father M. F. Co. J. to Father M. Simão, written in the year 1542.
Grace. May the Saviour Christ our Lord ever be our help and strength. Amen.
I could not conclude my letter to the Brethren, my dear Father Simão, without expressing the profound consolation I received upon the arrival of António Pordaz and the other Fathers. You should know that their ministry bears abundant spiritual fruit and renders great service to God our Lord—both through preaching and hearing confessions, and through administering the Spiritual Exercises and engaging pastorally with the faithful. All who know them testify to being deeply edified by their example and zeal.
The pastoral needs confronting members of our Society in this region are exceedingly great—particularly in the cities of Hormuz and Diu, where they exceed even those in Goa. This is chiefly because many Portuguese residents live outside the bounds of our Holy Faith. In view of this pressing need, I intend to send António Pordaz either to Diu or to Hormuz, since Our Lord has endowed him with exceptional gifts for preaching, hearing confessions, directing the Spiritual Exercises, and ministering personally to individuals.
Brother Frei Gaspar will remain at the College of Santa Fé.
It would be a most singular service to God our Lord, my most beloved Brother, were many more of our Society to come to these parts of India—including, notably, T. or D., both accomplished preachers, and others likewise. Even those lacking formal rhetorical talent for preaching—but who are distinguished by deep mortification, long experience in spiritual matters, and extensive learning (however little their academic training may appear)—may nonetheless effect considerable good among the infidels; for the peoples of these regions—these ‘Gles’ (a contemporary orthographic variant of *gentios*, i.e., non-Christians, especially Hindus and Muslims)—are, by and large, exceedingly uncivilised and ignorant.