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Treslado de outra carta que Mestre Gaspar mandou aos Irmãos do collegio de Jesu de Coimbra, da mesma çidade Ormuz recebida o ano de 1551.
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[Page 1] [Texto Principal] Treslado de outra carta q̃ Mestre Gaspar mandou aos Irmãos do colle- gio de Jesu de Coimbra, da mesma çida- de de Ormuz recebida o ano de 1551 — Gratia & Pax Dni nri Iesu Chri sit semper in cordibus vris amen. Patres charissimi, frater dilectissimus Societatis Iesu bene dicti. — Sumopere gaudeo sum per literas nuper ad nos missas Goa metro- poli huius Indiae minoris, animaduertens perspicuitatem ignis Ipsius almi dispersi in orbe terrarum, in modu stillicidii stillatus super ter- ram, in barba, barba Aaron. Quid mirum? Oleum effusum nomen eius, Cum ea ipsa prae oculis videam, quae mihi nimirum haec tenes propo- nita fuere, uexilla crucifixi radiantia per choros caelorum, & acies societatis mra in ualle miserabili, ubi triumphat, imago mortis. Ea ea fies optime Deus m’ ignis consumens est, Signum ueritatis mit- tere in terram. Quid ultra immorari? Nunc spes beata, iam iam ades Fides festinus, nunc lapilli, ut princeps huius mundi ex- pellat foras; mors in promptu; Vita decurrit, via longa per qua tendemus iter, vt prospero astringamus meta braniæ uocationis mra. Necq. n. oportet nunc genio indulgere, aut sibi uiuere. Aggre- diamur unq. totis uiribus colluctationem illius, cuius iugo oppressi periclitamur, penitus per abrupta montium precipitati fiducia demer- gamur: Emitamus, ut uidcamus pastorem gregis humani Christum Iesum, qui dominum profitemur, Qui uitulus, leonem, pardum, & lupum cum agno minabit ad interiora deserti iuxta tabernacula pastorum, ut delitiis affluat in motibus solis. O quam delecta tabernacula Dni uirtutis. Quid tepidi trepidare metu pergimus? Quin idipsum toto corde desideremus inhabitare atria Dni? Gaudete, exultate, copiosa merces in caelis absfiet omne lacryma ab oculis cox, quorum nota scripta sit in libro uitae. Tincti dabit mamma absconditi, Ein calculo nomen nouum scriptum, quod nemo scit nisi accipiens. [Anotações marginais] [No canto inferior esquerdo, abaixo do texto principal] (Ilegível) [Carimbos] [No canto inferior esquerdo, acima da anotação marginal] (Selo de cera com armas e coroa, parcialmente visível — detalhes ilegíveis) [Assinaturas] [ILLEGIBLE: ~20 chars] — no final do texto principal, após "accipiens.
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[Page 33] [Texto Principal] O quam magna multitudo dulcedinis tua, Dne, quam abscondisti timentibus tuīs. O fratres charissimi, quam desidero explicare per litteras magnam & excessivam laetitiam meam, videre tam sublimatam nostram Hispaniam sanctam tantis fervoribus & virtutibus, quae per totam Europam, Asiam maiorem & minorem & Africam dispregāverunt regias banderas boni Iesu tanto animo & audaciā ut mortuos omnes praesentī dispregāverint, ut Christum lucrifaciant. Quod pro nobis salvandis omnia iniecit usque ad mortem crucis, nec rapinam arbitratus est se aequalem Deo exinanīvit semetipsum formam servi accipiens. Quis nos separabit a caritate eius? Quin cum eo profugiamus in terram desertam extra castra opprobrii eius portantes, aspicientēs in Auctōrem fidei, qui proposito sibi gaudio sustinuit crucem extra portam passus confusus & contemptus. Non cessō de laudare Dominum mundi, qui est totus de sua providentiā dispositus, ut me voluerit, tam indignum peccatōrem & tantae misericordiae participem reddere ex montibus domandi in hac sancta congregatione, ubi cotidie recipio magis diffusam ingratitudinem meam & opera angelica, quae cotidie video Souço Flores charissimos, ut me animent & faciant levare hanc torpedinem a vitiis, in quibus semper involvōr cum sapō valdē foetido, fartans me terra. Et certum est, nisi multoties fuissent orationes vestrae fervidissimae, quas cotidie Domino offertis, non haberem animum ut quicquam agerem eorum, quae ipse mihi indigno tamquam abortivum invidet, quotidiē operando, ut clementissimus recordētur, quod sum vestrum, qui ex lapidibus suscitavit filios Abraham, ut virtus infirmitāte consolidētur, non meis meritis, qui nihil sum. Et fui canonicissimus Persicus, imprecatūs a Patre M. Francisco, in virtūtem obedientiae, in regnum Ormuz, quod situm est inter Arabiam felicem & Persiam, secundum quod scripsī plenius anno praeterito.
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[Page 1] [Texto Principal] Vivo in converso de os Mouros, Turcos, Arabios, Persios, Abexis, Gentios, & Judeus — muitos dos quais ficarão do cativeiro de Babilonia, & agora chamamos cá Bagueda & confina com nostro. Et sic multas naues diuersas de todo mundo flo qual, aliqui habent opinionem, quod haec insula sit centrum terrae. (C)achei multos Judeos fugidos de Portugal & Castella, tornados Judei. Aliqui se conuertunt; alii se indurant magis in sua errorne. Tenho ca- da die multas disputas hinc cum eis, sicut cum Sarracenis. In- tanto feci multam multitudinem eorum in motione ruitus Hierusalem: audivi tres annos & aguardao flo Musias offensabat cada die, eorum errores, ut possint eruere de sua caecitate. Hoc sufficit de eis. & auxilium diuersarum gentium magnorum Rabbis pa me- pugnare in disputis, pro Christo responde pro me, ne deficiam. Quia corrupti sunt & abominabiles facti sunt in studiis suis — Sed longum erit scribere omnia quae transigo de eis. Spero quod non tardabit multum ut recipiant fidem Christi. Orate pro eis. Habeo etiam conquestum multorum Armeniorum & saltem ca Christos meos Mouros, sine impedimento quod faciant magnas penitentias, sicut fecerunt SS. Patres heremi Armeniae. Laboro quantum possum ut eos doceam & recollegam ecclesiae hinc ad eos, sicut Ru- ssios, Polonios, Ungaros, & aliquos renegatos. Gemi cerou. f. Genoenses, Graeci, Alii quaecunque nationes christianae quae rene- garunt fidem Christi. Prospere contigit Domino ut fratres charissimi Coimbrae possint hic exercitari, ut amplius exaltetur sancta Ecclesia. Bene ploro cotidie defectum to- torum hic in istis partibus.
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[Page 34] [Texto Principal] Porq̃ os Mouros cometendome disputas sobre a lei mais pfeita; ordenarão q̃ fosse cd. hu seu grande pho natural muy docto em medi- cina & astrologia & q̃ fosse em hua serra muito esteril de sal sem agua ne uerdura & quando fossemos uisitados deningue, & que mais soportasse a fome & sede q̃ este sostenha melhor ley ao q̃ respd- di q̃ escusado era querer milagres atendando a Dni sem necessi- dade, se por letras podiamos isto melhor auerigar. Esendo caso que por letras ond podeSemos liquidar, entao furiamos oq diziao. O que no ousando fazer polia pouca uerdade q̃ sostem a ley de Mahamede. Porem Christo q̃ sempre fauorece os seus, ordenou de se fazer forçado oq̃ por bem no quiserão & q̃ a molher deste D., Esua filha, q̃ sad molheres de muito prezo da casa do Zeide pa- rentas de Mahamede muyto fidalgas, as q̃ conhecendo a fraqueza de seu marido, q̃ no ousou de sustentar a lei de Mahamede, deter- minando tomar a fe de Christo, se forão pa mij de noite pedindome agua de baptismo guadas pollo Spirito Santo, as quaes agasalhei cerradas por minha mdo para q̃ nd fosse tomadas dos mouros & andauão muito aluoracados em quanto erad catho.cuminos & pe- dindome o marido uista dellas che acometi disputa sobre a ley q̃ me elles dantes comendo & que seria diante da molher & filha / E. sendo caso q̃ me uencesse, ou reprovasse nossa ley aprovando a de Ma- hamede q̃ me tornaria Mouro & lhe tornaria sua molher & fa. Esendo o contrario q̃ elle se baptizasse & ellas toq. Tomando conselho acertou a disputa perante o Orgairo desta cidade. Elba tabalino para notar pa, Tend negaSe o concedido sendo Interprete Garcia della pera lingua de El Rey de Ormuz, o qL estava muy destro de muytas disputas & q̃ fora meu Interprete bom gramatico. Na tal disputa me concedeo sua ley & falsa & ser pertinacia sustentala. E asi Esfosou a Trindade: Pae, Filho & Espirito santo tres pessoas & hu soo Ds.
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[Page 1] [Texto Principal] Studar a 1.ª e outro dia por outros luogos para proceder na disputa, porem nã appareceo mais desemparando molher Sra. E me disseram: “tomara conselho com hu Rey g staua no capo, o qt lhe disera reprehendendo por q̃ disputara comigo sendo eu feiticeiro muy grande.” / Ao q̃ recebendo muito bem no reyno de Lar. Este em muyta estima, E uendo isto os Mouros ficarão muy affesos E guardando Jemuyto de mi. E os Xpaos muyto alegres E com grande festa E instrumentos de musica a Spanhados detoda a cidade, as baptizamos pondo-lhes nomes por feix de casta para isso de Reis / E logo ajuntei oito cêos pardaos em ouro E as casei com dous portugueses muyto honrados. Louvores a Chr̃o — Pasado isto polla muyta confusão g tinhãõ os Mouros, deuexi seu Doctor vindo g elles mais estimauãõ. Gnbil Caciz seu se começauãõ a conuerter muitos cada dia, E o q̃ dantes tinhãõ por deshonra agora se pregauãõ muyto disto G era fazer-se Xpaos / outros guardauãõ Jemuyto de nestarem comigo E ta- pauãõ as orellhas quando passaua co a Spanha tangendo pollas ruas para a doutrina christã dizendo, q̃ nd ta somente tinha fei- ticos no vestido Esfala, mas tambem na capainha por nd se couerterem, omittindo tanger. O feruor da Christandade começaua a arder cada dia mais. Os Mouros andauão catando a doutrina Christã, cousa muyto para vexar. E o feruor dos Chrsos era tanto g se andauão dis- cipinando pollas ruas dos Mouros Escapos em quadrilha de .x. em .x. Muitas procissões. E Ladainhas polla cidade, cantando os ministros a doutrina pollas ruas, E uendo tudo isto os Mouros se- mendo de se conuerter muitos, para exaltar mais sua lei ordenarão tambem muytas procissões. E Ladainhas nas quaes catuãõ Ds he heis foo, bufoo he Dr. Muito era para folgar de ver tanto feruor ate q̃ vm dia nos apedeciãõ fugindo no capo uençomos cd Chro asi como no tpo Chrsf de são Joab Christosimo co os Arianos E ostinuando e este feruor nd cesauãõ as disputas asi cd Mouros como de gentios, E Judeus pollo qual conuerteo Nosso snor a SmyJogue [Anotações marginais] [ILLEGIBLE: ~5 chars] (à esquerda, margem superior) [pela] (após "Studar a 1.
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[Page 35] [Texto Principal] Hermitão gentio de grandes abstinências, discreto. Vivia em castidade, Emboiga. Não pregava senão da morte. Tinha edificado um mosteiro e um mote perto da cidade onde habitava & outro Jogues & um companheiro deles se foi para as serras de Arábia. E se meteu em um afazer penitencial, onde não apareceu mais. O qual era homem de muita virtude. Estes andavam sempre untados & cinza. Concluindo na derradeira disputa sobre a castidade, me disse que o tinha cativo do amor, pois a seu coração ia era meu & me pediu XXX. dias de espaço para tomar seu estólio. Ao qual disse: Toma cinco acoutes de uma vara por amor de Christo & que lhe pedisse que o alumiasse qual lei seguiria. O qual, fazendo isto estando elevando devoção nas perfeições de Dei, como alguns destes Jogues & por costume, / E outros na morte ouviram estando acordados uma voz muito grande que dizia: Que fazes? Toma o caminho & te ensino, que esta é a lei verdadeira dos christãos. E riu depois muitos ornamentos da Igreja como no dia solene Epifical. E logo no dia seguinte vindo El-Rei de Ormuz em sua busca se escondeu, não querendo parecer. E lo El-Rei se viu correndo pedindo baptismo, dando-me fita do que ouvira. O qual feito Christo & muita solenidade & festa & Esfua das Jelios, os quais bebiam a água em que Telauana fora posta por reliquias, beijaram-lhe os pés. Nós tornamos por meio da fidelidade dos mouros & uma cruz grande arvorada para a pormos no seu mosteiro, do qual ficaram muito pasmosos os Mouros, pois o tinham & muita reputação & derribando logo seus pagodes fizemos uma Igreja & aposentei-me no mosteiro, do qual ordenei por requerimento do povo fazer um collegio da nossa Companhia por me parecer mais necessário que em toda a Índia para sempre residir nell’e. XX. Andantes afora officiais da casa & Padres. Finalmente bastará para XL jornadas re- sidirem. Esta situado em bom lugar perto da cidade, no melhor sitio que há, na Ilha Loures ao sul. As esmolas eram muitas que para isto davam, que mil pardaus, outros quinhentos. E um me ofereceu & mandou quatro mil par- daus; outros me mandaram tudo o que tinham para o collegio como tiveram em uma carta, dando-lhe o traslado de um padre muito virtuoso. Porem Dom Manuel de Lima, Capitão desta fortaleza, não quis consentir que se tomasse mais, pois elle defeiava do seu fazer este collegio. & con- siderando o fruto que dali podia nascer por estarmos em parte onde toda.
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[Page 105] [Texto Principal] África, Árabia, Abexim, & Turquia concorrem & muito christãos como acima disse. Finalmente de toda a fa maior & me- nor parte de Europa. Determinei de o por por obra logo por- que o fervor do Spiritu Sancto no Esforço dilacão & mudade as vontades dos homens pelo tenador do género humano. Tomado esta liberdade pela obediência & regras que me deixou o.p. M. fr. que pode fer tomar alguns para companhia & outros para man- dar onde elle está fazendo conta, que não parecendo isto bem ao p.e Mestre Fr. António Gómez, ou que é seu lugar reger a Companhia & tereria este collegio, para se poderem agafalhar os padres novos que é meu lugar restituir quando me for embora para a China & por tempo pouo archa. Pelo que dei grande preço ao acabar mandando logo recado à Índia ao padre António Gómez dando-lhe dita do que fera a fé da Igreja como do collegio & o feijuto que os pi[os] saindo cada dia obravam nestas partes, & mais que cada dia se esperava por toda a Mourama. & quanta necessidade tínhamos de alguns padres velhos para acudir a tanta Mourama quanta havia e estas Igrejas, porquanto a Índia não podia cá acudir por causa das mouções que faz de .8. e .8. meses. & todo o GT recebera a Igreja muito detrimento & o mesmo me encomendou o.p. M.f. que não me fizesse daqui, sem primeiro prover ca outro é meu lugar. Respondeu-me o.p. António Gómez, que o Bispo de Goa aquê ficou encarrega- do a nossa companhia; parece que sobrestinha a obra até vir os padres de Portugal: porquanto eu conhecia de caminho pa- ra a China & não havia outros padres antigos para poderem suprir no meu lugar. Louvado seja Christo pois or que Portugal des- de bo temos cá deminuição. & todo o GT cesfej d’ a obra meo acabada, até que Nosso Senhor ordene outra cousa. Irmãos acudinos cá: omel da consolação Divina cá corre pollos cafos que pollos cubiculos cer- rados no podeis achar, senão tendes letras cá temos o grande.
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[Page 36] [Texto Principal] Doutor, os fugindo que lhe caíram. sempre, cuja doutrina se imprime mais & menos tpd que a dos Mestres Lentes de prima de Coimbra & gastado o tpd é muitas cousas que quando sad necessárias / Considerai quanta minqua cá fazeis, Nosso Irmão, vos dá cá do collegio acabado Erenda para elle / por que o Gouernador medeu que todos vencessem seu soldo como daler faziam no mundo & mais me fez esmola de guinhelos pardaos para acafa a fora de Eu & vinte pardaos que manda dar para minha comedia. Tenho mil pardaos em dinheiro pa deixar a acafa. Todo o fato de cafa, arcas, vestidos, Estodo necessário pa, o collegio, todos os ornamentos pa, a Igreia . s. huá capa & frontal de brocado. hu calix dourado muito rico & outras tres vestimentas & frontais & sobrecos / Or ornamenta da Igreia que medezaõ uale’ perto de 600 pardaos, deixou grande luaria para acafa. Sopou he muyto devoto desta cafa. sao tantos os que se querê meter cá na nossa espanhia que estou pasmado do credito grande que tem nesta terra somo- res a Christo Jesu. Nao tenho tomado mais que seis, dos quais cinco são gramaticos & curdo agrimatica, hu delles nd / & hu mestre que se do fora/ ue ta bem ouvir alguns - Arazad por que tomei eJFus foi a obri- gação do seu soTo por que hu delles sayndo de hua pregaçao se despoo na praca dando tudo por amor de Ds a hu pobre & dormia ao pe de hua cruz visitando os pobres cada dia / E seguio parami dando me obra como o Spu santo o alumiara & miepedia que o mandasse pa, a Persia por que queria morrer logo pola fe de Christo na minha obe- diencia para seguir a Chro / o GL diante do mundo foi reputado por paruo & eu o recolhi por sapientissimo home de muita perfeiçao . & outro sayndo de hua pregaçao que Fiz da cruz de Christo se lançou aos meus pes chorando que queria morrer comigo por Christo & que o mandasse logo ir a morrer.
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[Page 1] [Texto Principal] mais & morrer comigo / & outro me escreveo de Mascate na costa de Arabia Felix & queria morrer comigo assado nas grelhas & & tudo o & tinha .f. mil pardaos & dº. afora outra. faz da renunciaria & minhas mãos, como mais largo vereis na carta & vai do esta a & elle mandou & affi o traslado d.a, carta a & exequatur & fundi Dni sunt plus quam xij homines de multa maneira & alii multi & desiderantur de Hispania, quorum reperens me apprebarum determinavi adhuc plures accipere donec collegium se determinet, propter multos labores & quos habeo. Non possum acudir ad omnia & ad hoc da & eos omnes ad Sinas mecum feram si P. Antonius Gomez sic optaverit. Non videtur esse ratio reicere illos & mori cum me. In India & nusquam in Compania erunt coadiutores nobis ut virtuosissimi — Nostra vita est haec. Una hora mane tangit unus eorum ad me- ditandum defertando nos singuli candela & q̃ meditatio finita ap- parelamur ad Missam & dico cotidie, & q̃ finita tangit ad studium ubi sunt usque ad horam undecimam. Tangit Missam, & q̃ finita faciunt examen recollected / & q̃ finito praeparantur ad studium, non est stab usque ad horas quattuor. Tangit statim Missam, & finita tangit Ladainhas, quas cantamus singuli & statim post tangit ad recolli meditandum per spatium unius horae, & statim post facient examen & postea praeparabuntur ad dormiendum. Habemus disciplinam singulis septem diebus faciendam per pœnitentiam & Graeciam & statum eius & Ladainhas & ad pº & be factores /. Singulis dominicis & diebus festis nocte habemus unam horam, ad con- fessiones, remedia contra tentationes. Omnes simul recreamur referendo notitiam de & folaciis & tentationibus ut heremitae solent facere in Ermo. Faciemus mortificationes: unus petere elemosinam per urbem, alii in hospitale, alii a Mooribus, alii se mortificant in domo. Magnus Dominus sentio in eis & operas ad Christum.
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[Page 37] [Texto Principal] Edificação muito sad, desejos muito da cruz & demorar por Christo. Hũ me pede Arábia, outros a Pérsia, outros vêm apedrejados para casa dos Mouros. Sed. Quis nos separabit a caritate Dei? Certo não sinto cousa que nos mais sustente do que o desejo de padecermos por Christo, & a muita consolação que schmos é termos a morte cada dia diante dos olhos. Isto é o que passa acer- ca disto. Orate pro nobis. E tenho medo que quando embora de cá par- tirmos sejamos mais Espanhóis na cruz. Ca anda tal um velho homem muito honrado, fo qL depois que offendei, não me quis mais deixar, desesperando mãe & filhos. Ca se ocupa sempre no collegio, dizendo que não acha repouso senão neste collegio com nosco — Andando neste senhor do collegio fizeram os Mouros grande abalô. Estando pregando na Igreja me mandou chamar El Rey de Ormuz, o qL me deu conta de seus bons desejos para ser Christão. Temendo os grandes de seu reyno que poderiam escandalizar- se, pollo qual ordenamos hua disputa diante dele & formada se chamar disimuladamente, na qL esperávamos de os desenganar de sua erronia, & que não tivesse a mal El Rey escolher nossa lei de Christo. Neste comenos se abalaram perto de 2000 Mouros pa- ra se baptizarem no dia que El Rey se baptizasse & muitos dos grandes senhores tinham já tomado nomes de Christãos & padrinhos. E porém o inimigo da humana geração que não dorme lançou fama que El Rey ia ser Christão, pollo qL não veio a effeito, o q ficamos El Rey & eu. mas antes não podendo abalar El Rey de seu bom propósito & mimos E asagos, ordenaram certos facciosos lezados que lhe fosse pregar de Maçomade para que desistisse. Os quaes mandou El Rey apedre- jar logo & degredar para sempre fora de seu reyno. Não foram certo tão constantes no martírio por Maçomade como os nossos sóis.
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[Page 1] [Texto Principal] pro Christo. Finalmente, quinque ex magnis theuaris poterant per mea peccata & multas minas quas fecerunt, quod amitteret regnum suum & desererent eum ut eum a hoc proposito auerterent. & cadens prae metu defecit a me, & reliqui ex iis qui erant commoti permanebant in errore suo. Habeatis fratres charissimi quam magnam lamentationem sentirem & tam magnam perniciem, cum tanta praedae spolia mihi eriperentur. Ploravi multas la- crimas propter mea magna peccata, quibus permisit hoc fieri. Statim me iusserunt custodiri ne cum rege ullo modo conferrem, dicentes illum esse magnum maleficum & incantatorem regis. Statim scripserunt magnas querimonias regibus Persiae di- centes ut venirent adversum nos ad ultionem. Et statim ordinavi grandes processiones per medietatem Muhāmmadiā, disciplinatas cingulata. LX. iunctae petentes a Domino consilium quid facerem, ut ferroea non minueretur. Constituentes autem Mauros cum magna superbia, quod nullus Mauro adferebat se Christo, etiam si occulte multum pecuniae penderent pro eo; quod etiam mihi multa insulta inferrent & clamores ederent ex una sua meschita, quae erat in monte super collegium quod feci, quod vocatur Bonum Iesu Apollo, ubi sensi in Domino nostro quod me comederet in agro pro Christo sicut David & contra Goliam nec possem sustinere iniurias superbissimi Philistaei. Et postquam finivi praedicare apud vesperam, cepi crucem magnam quam viri portare poterant in processione per medium urbis & abiit ad montem ad meschitam, ubi fui iniuriatus, et crucem Christi destruxi & aedificavi ex lapide & calce in altissimo.
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[Page 38] [Texto Principal] Elgo despoisarão todas as mesquitas q̃ tinbão no campo, principalmente hua grande q̃ chamauão Gilxlabata onde fa- ziam grandes superstisões cada dia cortandose todos os navallas por amor de Mahomed. E prejado fua ley chorando demoros a de Christo (louuores ao senhor q̃ abaixou corações tão soberbos) da q̃ mesquita fuz hua ermida de Nossa Sma da Penha muy deuota pa contemplacão. Tenho nella hu home de boa vida, q faz penitencia. Os mouros para manifestarẽ sua ley ser melhor faziaõ grandes pregacões na cidade. E ahi bradauam muito alto muitas uexes no Alcorão. E to q̃ me reçreo opouo q̃ buscase remedio para isto. E eu lembrandome illius verbi Chri. *Compelle eos intrare*, mandei logo requerer a ELR q̃ pois nd cumprira sua palavra, q̃ mandasse q̃ nd bradasse mais no Alcorão, por muitas causas: 1. por ser alterra nosa; 2. fazerẽ injurias; 3. por suas tracoẽs q̃ ordenauam do Turquo, a te q̃ mandassemos recado a ELRey nosso snor/ Sentad fariamos o q̃ nos elle mandasse. Nd pretendia mais q̃ animar os q̃ se conuertiaõ cada dia. E ahi trazer a esquecimelto a ley de Mahomed para q̃ mais asinha se conuertesse/ do q̃ recado soube xdo nd fa- zendo cba delle. Elhes mandei dizer q̃ serõ deixasse de bradar pois estauaõ è meio de Christos deu do meus minimos da doutrina tomaria a mesquita E poria hua cruz nella. Elgo mandei q̃ fazer cinco cruces. Em dia seguinte ordenei q̃ uiesse è procissad todas cinco aruoradas para q̃ os mouros teuesse medo cantando as ladainhas bradando: *Domine, miserere*. Aporta del Rey foi tao o ministerio destas cruces q̃ logo temerãs todas fugindo. E me mandarud chamar muito apressa de parte del Rey / qual para me fazer mais honra me foi esperar a escada. Elleuandome pa dentro da alingua Garcia dela Penha, me fez por força assentar na sua cade- real.
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[Page 1] [Texto Principal] dandome conta de como em algum tempo cumpriria sua palavra. Emandou logo que sendo bradado mais no Alcorão ne é toda a Ilha por Mahomede; emandou logo tapar o Alcorão com pedra & cal; emendeu algumas cousas para o collegio. Quando os gra- des d’Ormuz determinado de armar grandes guerras di- zendo que se despovoaria a terra; aquela está agora mais nobre do que antes estava & aí a Alfândega onde sóia render quatro mil pardaus, agora rende d’Ormuz sete mil. Das naos que indo a Meca aportavam cá para apagar direitos. O Xahamaq que queria mo- ver guerra folgou muito de defender isto porquanto eram uns da lei dos Turcos. Dizem também que o Xá, Emperador dos Persas, se adora por Dr. Sá agoa q fica dos seus pés tomados todos por relíquias para curar todas as infirmi- dades. Chamam-no Senhor que sustenta o céu e a terra. Final- mente Perierunt in stercore suo. Estando tudo pa- cífico, o que os Mouros não podiam vingar por via de Reis mouros, determinaram de acometer alguns maus christãos e esta terra para os favorecer e desfazer a grande iniuria que se fizera a Mahomedes como era tolher o Alcorão & que não se bradasse nele, pois toda a sua lei consiste em bradar no Alcorão. Quanto mais sendo este o mais fermoso & grande que há e toda a Mourama. E foi uma iniuria que muito se fez a Mahomedes sendo elle mais honrrado aqui, que em nenhua parte do mundo. Emeste comenos acertou de vir capitão nosso para esta fortaleza Dom Álvaro de no- ronha, o qual cometido de vinte mil pardaus de peita para que tornasse abrir o Alcorão para se bradar nele, ajuntou- se com os mais Christãos, que nisso andavam parecendo-lhe ser atitude [Anotações marginais] [No centro, à esquerda, abaixo da linha "Finalmente Perierunt.
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[Page 39] [Texto Principal] determinando Deo tornar abrir. Porém Christo, per sua virtude, Emandamento, foi isto ordenado: acudio aos seus, pondo medo ao Capitão Jond, fizesse sem primeiro me dar conta disso. Temia que o povo se podia alvorotar pelo muito amor que me tinha. E convidando-me para comer com ele, começando a dar-me da tentação que tinha de abrir o alcozid, lhe deu logo subitamente hu accidele mortal & da- li perdente não se abreuuo mais de entender no alcozid, mas antes seme offereceo a derribalo. Dos Christos maos que aliciavam isto por parte dos Mouros, morrerao logo & outros ficar perdedas sem a memoria delles. Deus lhes perdoe seus peccados. O sermierum poius creaturae q Christo. Orale prexis: Vivemos agora em muita tranquilidade. Em grande augmento vai cá a igreja de Christo. O povo tem grande fervor: muitas penitencias, jejuns, dis- ciplinas, muita experiencia de virtude, muytos pobres. Ladai- nhas cada somana às sextas-feiras. Em cabo prego de noite no campo apauxid de Christo cada vez hu mistério. Grande concur- so de gente vai a ella. Faço do Etrina cada dia aos minimos; e os dias sanctos e domingos prego tres vezes. S. rã se polia ma- nhã ao povo e à tarde aos escravos e forras. E o povo Faben, que ouvir, em hospital aos pobres doentes. Os padres tem grande fervor. Pareceme agora aqui o tempo da primitiva Ecclesia. Lauz Deo. Fizeram muitos Christos e forem cada dia entre os quaes baptizei hua sobrinha do Xarife de Meca, Rey de Arabia, parte de Mahamede, que era casada com hu grande senhor de Persia, Embaixador do Xatamaz, o qual pedio grandes imbicas ao soldão de Babilonia.
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[Page 1] [Texto Principal] Esta q̃ me mandou a Amrique de Macedo & foi mandado por Embaixador por El Rey nosso Snor a corte do Xatamar para tratar pazes sem necessidade, por q̃ estes mesmos nos andam rogando cada dia por pazes. Nem menos podem viver sem nos. Eu isto o queixume do marido desta mulher tomou muyta paixão, retendo o nosso Embaixador; mandou-lhe q̃ escrevesse ao Capitão Dom Álvaro q̃ lhe mandassemos esta mulher feita christã para se tornar morra, senão q̃ logo moveria guerra por seus capitães, posto q̃ nos ajuntamos todos em conselho. Responde: Nobis sancti dare camibus, nec tradatis bestiis animas confitentur Deo. E determinamos todos de morrer sobre esta mulher. Aquelle q̃ tudo governa metepon a santa da Ila feito pelema, E tornou-se Amrique de Macedo confirmada a paz; aquella mulher casou com hu homem muito honrrado e he a melhor christã q̃ nungua vi. Estes baptisamos; os mais dellas forão 6 milagres Escuelacões q̃ sab e forão tantos q̃ não bastaria escrevelos: hua visada a Nossa Sra., outros a Christo, outros ainda a anjos, outros ouviram vozes deoisf. Parece q̃ Nosso Senhor andava escolhendo aos seus na manada bruxa de Mahomed ad cautelam gregis fei. Estando tambem cuidando quato fruto se podia fazer no Amã na Arabia felix, q̃ são quatro cidades muito populosas e antigas, das primeiras q̃ enganou Mahoma & sua doutrina falsa. He gente simples, bem inclinada, dominada por hu Snor virtuoso, gente robusta, q̃ nos chamamos na scriptura Amoritas, q̃ fazia guerra aos filhos de Israel. Tem ainda hu grande templo de Jupiter do typo q̃ era gelbo.
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[Page 40] [Texto Principal] Et ita venerunt huc per terram duo ex Amao per duos menses itineris, petentes mihi baptismum, quos in hoc collegio habeo catechumenos. Date mihi multam informationem de abalo, qui ibi fuit. Expectate me, bene, propter meam impotentiam, ne possem ad talem sanctam petitionem occurrere. Quia Pater Magister Franciscus, metuens ne mea exercitia desordinata mihi noceant, et me in Persiam mittant ad martyrium quaerendum, misit mihi in virtute obedientiae, ut non egrederer spatium trium annorum absque recado suo ex hac civitate Ormuz. Gloriam Deo: nec possum facere mutationem, donec videam recadum suum e Sinis. Si nunc ad me veniat recadum suum, irem ad Amad. Et si casu non venerit, mittemus illuc ex istis fratribus meis, quos hic recolui, qui sunt valde firmati ad has crucis, nec recordantur laboris, quem ibi sustinere debent, quia terra est valde calmosa et cibus satis aversus: piscis sine pane. Orate pro nobis. Nec, me extendo plus propter tempus, neque dare locum ne ad manducandum quidem, nedum ad scribendum. Cum crederem minus negotii habiturum, tum magis invenio. Laus Deo. Ordinavit Dominus noster visitare hunc populum et multas gravissimas infirmitates hoc anno, quae sunt quasi modorra, propter multam caliditatem terrae. Et ut magis mereamur, omnes clerici huius fidei aegrotant, quorum unus mortuus est, alii vero ad mortem sunt cum suo Vicario. Gloria: et omnes confessiones onerant me, et sepultura mortuorum. Et ecclesia manet derelicta. Servio ut Vicarius dominicis et diebus festis missam plenam populo dico et praedico. Laudes Christo, quia occasio, quam in ecclesia didici, nunc mihi prodest ad ferendum Christum — Nec mirum. Ovia. [Anotações marginais] [No topo, à esquerda] (Ilegível) [No final do texto, à direita] (Ilegível) [Carimbos] [Nenhum selo ou carimbo visível] [Assinaturas] [No final, assinatura cursiva] Ovia.
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[Page 1] [Texto Principal] Diligebis Dominum Deum tuum in toto corde tuo, et proximum tuum sicut teipsum. Non tamen fuit bonum, sed omne ad me utile existimo; quia recordans quantos labores per totum mundum sustinuerim, vereor fatigari in laboribus pro Domino. Recordans quantos peccatos fecerim, non possum satiari fugiendo ad Christum, ut placemus iram eius, & merear, videntem me semper nihil facere ad quod debeo. Quia servus inutilis sum. Apollos, qui rogo omnes fratres charissimos, ut continuam memoriam habeatis de me & suis sacrificiis sanctis Sacracionibus, ut dignus efficiar praesentari Christo. Pro anno futuro Te Deo scribere iubebo amplius, quod capax est Fidei Collegium Boni Iesu Ormuzi, die XXVII Novembris MDL. Lamando Paulo, qui Iogus est, qui hic conversus est, petivi ut eum dimitteres ire ad Portugalliam & Romam. Et quia multum rogavit meus Domnus Manuel de Lima, qui eum voluit secum ducere, dimisi eum contra meam voluntatem, ut catechizaretur ibi. Habemus hic in isto sinu Persico magnas guerras cum Rumenis, qui nos volunt expellere de terra. Ceperunt aliquos naves nostras, quae navigabant in armata, & inter illos occiderunt multos Christianos soldatos nostros. Necessitatem habeo aliquorum confessariorum de nostra Compania, ut ambulent in his armatis. Non desistas rogare singulos fratres; hoc vehementer petierunt.
Translation
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[Main Text]
Transcript of another letter sent by Master Gaspar to the Brothers of the Jesuit College of Jesus in Coimbra, received from the same city of Hormuz in the year 1551
Grace and peace of our Lord Jesus Christ be ever in your hearts. Amen.
Most reverend Fathers, most beloved brother in the Society of Jesus—
I rejoice exceedingly, having recently received letters from Goa, metropolitan see of this Lesser India, wherein I perceive with great clarity the radiance of that divine fire—the Holy Spirit—dispersed throughout the world, trickling down upon the earth ‘like oil upon the beard, even the beard of Aaron’ (Psalm 133:2). What wonder is there in this? ‘His name is as ointment poured forth’ (Song of Solomon 1:3). And when I behold these very things set before me—namely, the banners of the Crucified shining forth amid the choirs of heaven, and the host of our Society arrayed in the valley of misery, where the image of death itself triumphs—I am moved to declare: ‘O God, You are the consuming fire; You send the sign of truth into the world.’ Why linger further? Now comes the blessed hope; now, even now, faith hastens forward; now, let the stones cry out, that the prince of this world may be cast forth; death stands ready; life swiftly passes; and the way we tread is long—the path along which we journey toward the goal of our sacred vocation. Nor is it fitting for us now to yield to our own inclinations or live for ourselves alone. Let us instead engage, with all our strength, in the struggle against Him whose yoke oppresses us; let us descend utterly, with unwavering confidence, down the precipitous cliffs of the mountains—so that we may behold the Shepherd of the human flock, Christ Jesus, whom we profess as our Lord: He who shall lead the bullock, the lion, the leopard, and the wolf alongside the lamb into the inner wilderness, near the tents of shepherds, that they may abound in delights beneath the movements of the sun. O how lovely are the tabernacles of the Lord of hosts! Why should the lukewarm tremble in fear? Rather, let us wholeheartedly desire to dwell in the courts of the Lord. Rejoice, exult! For a rich reward awaits in heaven; every tear shall be wiped from the eyes of those whose names are written in the Book of Life. To them shall be given the hidden manna, and a white stone upon which a new name is inscribed—known only to the one who receives it.
[Margin Notes]
[In the lower-left corner, beneath the main text]
(Illegible)
[Seals]
[In the lower-left corner, above the marginal note]
(Wax seal bearing arms and a crown, partially visible—details indistinct and illegible)
[Signatures]
[Illegible signature: c. 20 characters] — at the end of the main text, following ‘accipiens.’
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‘How great is the abundance of your sweetness, O Lord, which you have laid up for those who fear you!’ (Psalm 31:20, Vulgate).
O most beloved brothers, how earnestly I desire to convey through this letter the profound and overwhelming joy I experience in beholding our most holy Spain—so exalted in grace—burning with such fervour and virtue that her royal banners, bearing the name of the Good Jesus, have been planted across all Europe, Greater and Lesser Asia, and Africa. With such courage and boldness has this standard been advanced that even the dead themselves seem to have risen up to scorn it—yet all so that Christ may be gained (cf. Philippians 3:8). For our salvation, he surrendered all things, even unto death upon the cross; though equal with God, he did not regard equality as something to be grasped, but emptied himself, taking the form of a servant (Philippians 2:6–7). Who shall separate us from the love of Christ? (Romans 8:35). Rather, let us flee with him into the desert land outside the camp, bearing his reproach (Hebrews 13:13), fixing our gaze upon the Author and Perfecter of our faith, who, for the joy set before him, endured the cross, despised its shame, and sat down at the right hand of the throne of God (Hebrews 12:2).
I do not cease giving praise to the Lord of the world, whose entire creation is ordered by his providence—and who, in his infinite mercy, has willed that I, so unworthy a sinner, should become a participant in such extraordinary grace within this holy congregation. Here, daily, I receive ever more abundant manifestations of my own ingratitude, yet also behold angelic works—especially in my most beloved confrères Souço and Flores—whose example both encourages me and helps me lift this torpor induced by sin, in which I remain constantly entangled, wallowing in a stench so foul that I am saturated—‘stuffed’, as it were—with earth itself.
It is certain that, had it not been for your most fervent prayers—offered daily to the Lord on my behalf—I would lack the strength even to undertake those tasks which he, in his boundless compassion, entrusts to me, though I am so unworthy, ‘as if casting away an abortion’ (cf. Isaiah 49:15, interpreted typologically in early modern devotional usage). May he, in his clemency, remember that I am yours—yours, whom he raised up as sons of Abraham from stones (Matthew 3:9)—so that his power may be made perfect in my weakness (2 Corinthians 12:9), not by any merit of my own, for I am nothing.
Moreover, I was appointed *canonicissimus* (a senior ecclesiastical office, roughly equivalent to a canon or prebendary) in Persia, under the authority of Father M. Francisco, and, in obedience to his command, dispatched to the Kingdom of Ormuz—a territory situated between Arabia Felix (i.e., southern Arabia) and Persia—as I described more fully in my letter of last year.
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I live among Muslims, Turks, Arabs, Persians, Abyssinians, Hindus, and Jews—many of whom remain in the captivity of Babylon (a term we now apply locally to Baghdad, which borders our territory). Some hold the opinion that this island is the very centre of the earth.
I have encountered numerous Jews who fled from Portugal and Castile and have reverted to Judaism. Some have converted [to Christianity]; others have hardened themselves further in their error. Daily, I engage in theological disputations with them, as I do with the Saracens. In the meantime, I have stirred among many of them a profound spiritual agitation concerning the ruin of Jerusalem: for three years I have heard—and continue to await—the arrival of the Messiah; each day, I strive to confront their errors, so that they may be delivered from their spiritual blindness. This suffices concerning them. I also rely upon the assistance of distinguished Rabbis from various nations to support me in these disputations; and I pray that Christ may answer on my behalf, lest I falter. For their scholarship has become corrupt, and their studies abominable. Yet it would be too lengthy to recount all that I undertake in this regard. I trust that it will not be long before they embrace the Christian faith. Pray for them.
I have likewise made spiritual conquests among many Armenians, and at least some of my Muslim converts—without hindrance—undertake rigorous penances, following the example of the Holy Fathers of the Armenian desert. To the best of my ability, I labour to instruct them and to reintegrate them into the Church—just as I do with the Russians, Poles, Hungarians, and certain apostates. I grieve deeply—
f. Genoese, Greeks, and all other Christian peoples who have renounced the faith of Christ.
It has pleased the Lord that our dearly beloved brethren from Coimbra may here exercise their ministry, thereby further exalting the Holy Church. I daily lament the grave deficiency of pastors in these regions.
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Since the Muslims engaged me in disputes concerning which law was more perfect, they decreed that each of them should appoint a distinguished native physician—learned in medicine and astrology—and that I should be confined to a barren mountain ridge devoid of salt, water, or vegetation. Moreover, I was to be visited by no one; and the individual who withstood hunger and thirst most rigorously would thereby be deemed to uphold the superior law. To this I replied that it was unnecessary to seek miracles in the absence of divine necessity, especially when matters could be more reliably ascertained through reason and learning.
Given that this was a question amenable to rational inquiry—resolvable through letters (i.e., scholarly argument, textual exegesis, and logical demonstration)—they were obliged to abandon their position. Yet they dared not do so, owing to the paucity of truth underpinning the law of Muḥammad.
Christ, however, who ever favours His faithful, ordained that what they refused freely, should be brought about by compulsion. Accordingly, the wife of this gentleman—and his daughter—both women of high standing from the house of Zayd, kin to Muḥammad and of noble lineage, recognised the weakness of their husband, who lacked the resolve to uphold the law of Muḥammad. Resolved instead to embrace the Christian faith, they came to me secretly by night, requesting baptismal water, guided by the Holy Spirit. I received them discreetly within my own dwelling, taking care that they should not be discovered by the Muslims. They remained in a state of great spiritual agitation throughout the period of their catechumenate, and the husband, upon learning of their presence, approached me and demanded a formal disputation on the law—precisely the same matter which they had previously contested with me—now to be conducted in the presence of his wife and daughter.
It was agreed that, should I prevail in the disputation—or should I be refuted in our faith while their law was affirmed—I would become a Muslim, and they would revert to their former status as his wife and daughter. Conversely, should he submit to baptism—and they likewise receive it—the matter would be settled accordingly.
After due consultation, the dispute was formally convened before the *Orcario* (i.e., the *ʿUrfī* or customary judge) of this city. Elba Tabalino served as notary for the proceedings. García de la Pera acted as interpreter—translating between the language of the King of Hormuz and Portuguese—and was highly skilled in such disputations; he had long served me as a competent and learned interpreter and grammarian.
In the course of this disputation, he acknowledged the falsehood of their law and condemned its defence as obstinate error (*pertinacia*). Thereupon, he professed belief in the Holy Trinity: Father, Son, and Holy Spirit—three Persons, yet one God.
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— TRANSLATION —
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I studied the first [disputation] and, on another day, prepared arguments elsewhere in order to proceed with the debate; yet no further challenge emerged, and the woman—Lady Sra.—withdrew entirely. I was informed: “He has taken counsel with a king who resides at the Cape, who rebuked him for having disputed with me, given that I am a most powerful sorcerer.”
To this, I responded with great composure in the kingdom of Lar. He held me in very high esteem; and upon witnessing this, the Moors grew deeply attached to me and guarded me most carefully. The Christians, meanwhile, were overjoyed: they celebrated with great festivity throughout the city, playing Spanish musical instruments, and baptised the converts, bestowing upon them names drawn from royal lineages—specifically, names befitting kings—for this purpose.
Thereafter, I assembled eighty black women (pardaos), adorned with gold, and married them to two highly esteemed Portuguese men. Praise be to Christ!
Following this—and owing to the profound confusion now afflicting the Moors—their doctor withdrew, whereupon their esteem for him diminished markedly. Meanwhile, the Caciz (a title of religious authority, akin to *qāḍī* or Islamic judge) began to convert many daily; what had previously been regarded as a mark of dishonour—conversion to Christianity—was now openly proclaimed and even boasted of. Others, however, remained extremely cautious in their dealings with me: they would cover their ears whenever I passed through the streets accompanied by Spaniards, who rang bells en route to Christian instruction, declaring, “He possesses not only sorcerous charms (*feiticos*) in his garments, but also in his cap (*capainha*), lest they convert”—and thus they omitted ringing the bells altogether.
The fervour of Christianity began to burn ever more intensely each day. The Moors themselves wandered about seeking Christian doctrine—a matter most astonishing to observe. So intense was the zeal among the Christians that they walked the Moorish quarters in disciplined bands of ten (*quadrilha de .x. em .x.*), holding numerous processions and litanies throughout the city; ministers sang the Christian doctrine aloud in the streets. Seeing all this, many Moors inclined increasingly toward conversion. In order further to exalt their own faith, they likewise instituted numerous processions and litanies—during which they invoked *Allāh*, *Ḥayy*, *Fūlū*, *Būfūlū*, and the Doctor (*Dr.*). It was indeed a joyous spectacle to behold such fervour—until the day they stoned us, fleeing to the Cape. There we triumphed over every Christian, just as in the time of Christ’s victory over the Arians at the Council of Nicaea (or, possibly, referencing the legendary battle of São Joab Christosimo—though this appears to be a scribal conflation or local hagiographic tradition). Yet this fervour persisted unabated, and disputes continued daily—not only between Moors and Christians, but also with Gentiles and Jews—through which Our Lord converted SmyJogue.
[Marginal Annotations]
[ILLEGIBLE: ~5 characters] (upper left margin)
[by means of] (written after “Studar a 1.”)
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A Hindu hermit of great austerity and discernment, who lived in strict chastity at Emboiga. He preached exclusively on the theme of death. He had founded a monastery and a *mote* (a small devotional or ascetic retreat) near the city where he resided; likewise, two Jesuits—Father Jogues and a companion—had withdrawn to the mountains of Arabia, where they undertook a rigorous penitential discipline and thereafter vanished from public view. This man was renowned for exceptional virtue. These ascetics habitually anointed themselves with ashes and covered their bodies in ash—a practice common among certain Hindu renunciants (*yogis*), some of whom were known by the Portuguese as *Jogues*.
In concluding our final disputation on chastity, he confessed to me that he was held captive by love—for his heart, he declared, belonged wholly to me—and requested thirty days’ grace in which to take his religious vows. To this I replied: ‘Take five strokes of a rod, in honour of Christ, and beseech Him to enlighten you as to which path you ought to follow.’ As he performed this act—deeply absorbed in devotion to the divine perfections—several of these *Jogues*, following their customary practice, and others on the very threshold of death, heard—while fully conscious—a loud voice declaring: ‘What are you doing? Take the path—I will instruct you; this is the true law of Christians.’
Thereafter, he joyfully embraced many of the Church’s liturgical ornaments, especially those used on the solemn feast of the Epiphany. Yet the very next day, when the King of Hormuz came in search of him, he withdrew and concealed himself, refusing to appear. The King, however, was soon found running in haste, urgently requesting baptism and recounting to me all that he had heard. Upon his baptism—in a ceremony marked by great solemnity, festivity, and the presence of the *Esfua das Jelios* (a local community of devout lay associates)—they drank the water in which Telauana (a revered relic) had been immersed, and then reverently kissed his feet.
We then re-entered the city under the protection of the loyal Muslim population, and erected a large cross within his monastery—a sight which greatly astonished the Muslims, who held the site in high esteem. Immediately thereafter, we dismantled their *pagodes* (Hindu temples) and constructed a church upon the same ground. I took up residence in the monastery and, at the express request of the local populace, established therein a college of our Society (the Society of Jesus), judging it more necessary—and more strategically vital—than any other such foundation throughout the whole of India, designed for permanent residence. The college was to accommodate twenty resident members, excluding household officials and priests. In sum, its capacity would suffice for forty individuals residing permanently.
It is situated in an excellent location, close to the city, occupying the finest site on the island of Loures, on its southern side. Alms for its endowment were abundant: some donors contributed one thousand *pardaus*, others five hundred; one individual offered—and sent—four thousand *pardaus*; while several others dispatched all their worldly possessions for the college’s foundation, accompanying their gifts with letters containing certified transcripts (*traslados*) of testimonials composed by a highly esteemed and virtuous priest.
Nevertheless, Dom Manuel de Lima, Captain of this fortress, refused to consent to further contributions, asserting that he himself bore responsibility for founding the college—and rightly so, given the immense spiritual fruit anticipated from this enterprise, situated as it was in a region of singular strategic and pastoral importance.
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[Page 105] [Main Text] Africa, Arabia, Abyssinia, and Turkey all contribute—indeed, many Christians, as stated above. Finally, from the greater and lesser parts of Europe alike. I resolved to commence this work forthwith, for the fervour of the Holy Spirit in the effort of spiritual striving both dissolves and transforms human wills, conforming them to the divine order of the human race.
Having taken this liberty—by virtue of the obedience and regulations entrusted to me by the Reverend Father Master Fr. [i.e., Provincial Superior], who is empowered to select certain individuals as companions and to assign others to posts where he himself is presently stationed (he having already made arrangements for such assignments)—it nonetheless appeared unsuitable to the Reverend Father Master Fr. António Gómez that he should assume governance of the Society and oversight of this College; for it is my designated responsibility to restore the College upon my departure for China, which is imminent, and for which only a short time remains before my embarkation.
Accordingly, I placed great importance upon concluding these arrangements without delay, and immediately dispatched a formal communication to India addressed to Fr. António Gómez, apprising him both of the state of the Church’s faith and of the condition of the College, as well as of the daily labours undertaken by the pious (piōs) in this region—and, further, of the ever-increasing expectation throughout the entire Mughal dominions (Mourama), and of our urgent need for experienced priests to minister to the vast extent of those territories and their numerous churches. For India was unable to supply assistance here, owing to the protracted voyages—lasting eight months each way—required to travel between the two regions. Consequently, the entire Society (‘todo o GT’, i.e., *toda a Companhia de Jesus*, ‘the whole Society of Jesus’) had suffered considerable detriment to its mission, and the Reverend Father Master expressly charged me not to depart from here unless a suitable successor had first been appointed to assume my responsibilities.
Fr. António Gómez replied that the Bishop of Goa had assumed formal responsibility for our Society in this jurisdiction; and that, pending the arrival of priests from Portugal, the establishment of the College would remain in abeyance. This was consonant with my own understanding: en route to China, I would be unable to fulfil my duties here, and no other senior priests were available to replace me.
Praised be Christ! For since Portugal has long been unable to sustain its missionary presence here, our numbers have diminished considerably. And thus the entire Society has suspended this enterprise, leaving the work incomplete—until such time as Our Lord shall ordain otherwise.
Brothers, come to our aid! The consolation of the Divine Presence flows freely here among the faithful; it runs through the huts and dwellings of the poor—places where you cannot find it within your enclosed cells and private chambers—unless, indeed, you bring letters with you; for here we possess the greatest of all letters: the living Word of God.
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Doctor, the fugitives who fell to your care have always been present—whose doctrine is imprinted more deeply—and more enduringly—than that of the Masters and Lecturers of the First Chair at the University of Coimbra. Much time has passed, and many things have been expended which, at the time, were deemed necessary. Consider how much you accomplish here, our Brother: the College has granted you a completed endowment for this purpose. The Governor decreed that all should receive their stipend as they had done in secular life; moreover, he made a charitable donation of twenty *pardaos* for your personal use, and another twenty *pardaos* to be disbursed for your ‘comedy’ (i.e., devotional drama or sacred pageant). I hold one thousand *pardaos* in ready money to be devoted to the foundation (*cafa*)—that is, the entire establishment: its chests and furnishings, its vestments, its academic regalia required for the College, and all ecclesiastical ornaments for the Church—namely, one cope and frontal of brocade; one richly gilded chalice; three additional vestments with matching frontals and superfrontals (*sobrecos*); and other church ornaments, appraised collectively at nearly 600 *pardaos*. He also left a substantial sum in silver coin (*luaria*) for the *cafa*.
Sopou was profoundly devoted to this foundation. So numerous are those who seek admission into our Society in Spain that I am astonished by the great esteem it enjoys in this land—among men consecrated to Christ Jesus. To date, I have accepted only six candidates, five of whom are grammarians and one a surveyor (*agrimensor*); one of these latter is still unordained, while another is a master who recently departed. I have heard several preach with notable eloquence.
The principal reason I admitted the two aforementioned candidates was the evident strength of their spiritual vocation. One, upon leaving a sermon, stripped himself bare in the public square, surrendering all his possessions out of love for God to a destitute man; he then slept at the foot of a cross and visited the poor daily. He subsequently came to me, offering his service as the Holy Spirit illuminated him—and implored me to send him to Persia, declaring his desire to die immediately for the faith of Christ within my obedience, so as to follow Christ—the Glorious One—before the world. He was widely regarded as a paragon of virtue, and I received him as a man of exceptional wisdom and profound spiritual perfection.
The second, after hearing my sermon on the Cross of Christ, threw himself weeping at my feet, declaring his wish to die with me for Christ and imploring immediate dispatch to martyrdom.
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… and die with me. Another wrote to me from Muscat on the coast of Arabia Felix, declaring his wish to die with me—roasted upon a gridiron. And all this he possessed: 5,000 pardaos, besides another estate. He also executed a formal renunciation, signed by my own hand—as set out more fully in the accompanying letter. This letter was forwarded to him, and he transmitted a certified copy (*traslado*) thereof to [the relevant ecclesiastical authority], together with the *exequatur*. Moreover, there are already more than twelve men of diverse backgrounds ready to join us; many others are likewise desirous of coming from Spain, and, having ascertained their suitability, I have resolved to admit still more until the College itself reaches a definitive decision—this being necessitated by the considerable labours incumbent upon us. I am unable to attend to all matters personally; yet, should Father António Gómez so desire, I shall bring all these candidates with me to China. There appears no justifiable reason to reject them or to deny them the opportunity to die with me. In India—and indeed nowhere else within the Society—shall we find such exceptionally virtuous coadjutors.
Our daily regimen is as follows:
At one hour after dawn, one of them comes to me for meditation; each carries a candle, and upon completion of the meditation, we assemble for Mass, which I celebrate daily. Upon conclusion of Mass, they proceed to study, remaining engaged therein until the eleventh hour. At that time, they return to Mass; once concluded, they undertake a recollected examination of conscience. Following this, they prepare again for study—though not continuously, but only until four o’clock. At four, they immediately celebrate Mass; upon its conclusion, they chant the Litany (*Ladainhas*), each taking a turn; immediately thereafter, they engage in an hour’s recollected meditation; and, following this, they make a further examination of conscience before preparing for sleep.
We observe corporal discipline once weekly, performing penitential practices—including the Greek discipline (*disciplina graeca*), the discipline appropriate to one’s state in life, the Litany, and the *pater noster* and *ave maria* (i.e., the Rosary). On every Sunday and feast day, we devote one hour during the night to the sacrament of confession and to spiritual remedies against temptations.
Collectively, we take recreation by sharing—after the manner of hermits in the desert—our observations concerning levities (*folaciis*), temptations, and interior trials. We also practise various forms of mortification: one begs alms throughout the city; others do so in hospitals; others among the Moors; while others perform acts of self-mortification within the house. I perceive in them a profound sense of the Lord’s majesty and a fervent zeal for Christ.
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A profound sorrow at the state of affairs, an intense longing for the Cross, and a steadfast willingness to endure hardship for Christ. One among us requests assignment to Arabia, others to Persia; yet others return to our residence among the Moors having been stoned. But—*‘Who shall separate us from the love of God?’* (Romans 8:35). Indeed, I find nothing that sustains us more surely than this ardent desire to suffer for Christ, and the deep consolation we derive from keeping death daily before our eyes. This is the substance of what transpired in this regard. *Orate pro nobis* [Pray for us].
I fear, however, that when we depart hence, we may prove even more ‘Spanish’ in our embrace of the Cross—by which I mean more rigorously zealous, perhaps even more exposed to persecution. For there walks among us an elderly and highly respected man—a convert—who, after my own fall from grace, refused ever again to leave my side, abandoning both mother and children in despair. He spends his entire time at the College, declaring that he finds no rest anywhere save within this College, in our company.
While this esteemed Superior of the College was residing there, the Moors were thrown into great consternation. While I was preaching in the church, the King of Hormuz sent for me and confided to me his sincere desire to embrace Christianity. Fearing, however, that the principal nobles of his realm might be scandalised—and thereby jeopardise both his authority and the stability of the kingdom—we resolved to hold a formal theological disputation before him. This was arranged under a deliberately discreet title—so as not to provoke premature opposition—intending to dispel their doctrinal errors and to assure the King that he would incur no censure should he freely choose the Christian faith.
In anticipation of the King’s baptism, nearly two thousand Moors declared their intention to receive baptism on the same day; many of the leading nobles had already adopted Christian names and selected godparents. Yet the Enemy of the human race—who never slumbers—spread a rumour throughout the realm that the King was about to become a Christian. This precipitated such alarm among the ruling elite that the plan was abandoned; thus, both the King and I were left in disappointment. Nevertheless, the King remained resolute in his good intention, resisting all entreaties and blandishments. Thereupon, certain disaffected and factional nobles—discontented with the prospect of royal conversion—dispatched a preacher from Mecca (*Makkah*) to dissuade him. The King immediately ordered these men to be stoned and banished permanently from his realm.
Certainly, they proved far less steadfast in martyrdom for the cause of Muḥammad than our own brethren have shown in bearing witness to Christ.
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[Page 1] [Main Text] *For Christ.*
Finally, five of the principal nobles—through my own sins and the many threats they uttered—declared that the king would lose his realm and be abandoned by his people, in order to dissuade him from this purpose. Overcome with fear, he withdrew from me; the remainder of those who had been stirred remained entrenched in their error.
Beloved brethren, consider how profound was my grief—and how grave the spiritual harm—when so great a harvest of souls was snatched from me. I wept many tears on account of my grievous sins, through which God permitted this to occur.
I was immediately placed under guard, forbidden all communication with the king; they declared him to be a great sorcerer and enchanter. They promptly dispatched formal complaints (*querimonias*) to the kings of Persia, urging them to march against us for retribution.
Thereupon, I ordered large-scale penitential processions—comprising sixty disciplined, cord-girded participants—to traverse the central quarter of Muḥammadīyā, imploring the Lord for guidance on how to proceed, lest the ‘iron’ (i.e., the firmness of our resolve and mission) be weakened.
Meanwhile, the Moors behaved with great arrogance, asserting that not a single one of them would embrace Christ—even though many secretly paid substantial sums for instruction in the faith. They subjected me to repeated insults and raised clamorous protests from their mosque situated on the hill above the college I had founded, known as *Bonum Iesu Apollo* (‘Good Jesus Apollo’). There, in the presence of Our Lord, I felt called—as David before Goliath—to offer myself as grain crushed in the field for Christ, and yet found myself unable to bear the injuries inflicted by that most arrogant Philistine.
After concluding my evening sermon, I took up a large cross—so heavy that it required several men to carry—and led a procession through the heart of the city to the hilltop mosque where I had been insulted. There, I dismantled the wooden cross of Christ and rebuilt it in stone and lime upon the highest point.
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Thereafter, all the mosques in the countryside were dismantled—most notably a large one known as *Gilxlabata*, where daily acts of idolatrous superstition were performed, including ritual self-laceration with razors in devotion to Muhammad. And so the law of Islam was cast down, weeping and lamenting the triumph of the Christian faith (praise be to the Lord, who humbled such proud hearts). From that very mosque a hermitage dedicated to Our Lady of Penha was established—a site of deep devotion and contemplation. I have placed there a pious man of exemplary life, who undertakes regular penance.
The Muslims, seeking to demonstrate the superiority of their faith, delivered lengthy public sermons within the city. There, they recited loudly and repeatedly numerous verses from the Qur’ān (*al-Qur’ān*). What distressed me most—and what I therefore sought urgently to remedy—was this open proclamation. Recalling Christ’s words, *‘Compelle eos intrare’* (*‘Compel them to come in’*, Luke 14:23), I immediately petitioned His Royal Highness [the Portuguese viceroy or governor], reminding him that he had failed to uphold his solemn undertaking; I requested that he issue a formal order prohibiting further public recitation of the Qur’ān, for the following reasons:
1. Such recitations disturbed the public peace;
2. They constituted injurious and offensive speech against the Christian faith;
3. They included references to the Ottoman Sultan (*Turquo*), whose authority the Muslims claimed superseded that of our sovereign lord, the King of Portugal—so much so that they demanded we transmit messages to His Majesty the King. My sole intention, however, was to encourage those who were daily embracing the Christian faith, and thereby to consign the law of Muhammad to oblivion, hastening their conversion.
Upon learning of this royal communication, the Muslims made no response—nor did they desist. I therefore instructed them, through intermediaries, that if they continued their public recitations, I would—being situated amidst a Christian populace and acting on behalf of the least of Christ’s ministers—seize the mosque and erect a cross within it. Accordingly, I ordered five crosses to be prepared.
The following day, I commanded a solemn procession in which all five crosses were carried aloft, accompanied by chanting of the Litany of the Saints and repeated invocations of *‘Domine, miserere’* (*‘Lord, have mercy’*). The effect of this royal intervention—mediated through the symbolic presence of the crosses—was immediate: the Muslims were struck with fear and fled en masse. Thereupon, the King sent urgently for me; and, in order to bestow greater honour upon me, he himself waited for me at the foot of the staircase. Escorting me into the royal chamber—known as the *Alingua Garcia da Penha*—he insisted, with marked courtesy, that I sit beside him upon his own throne.
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…informing me that, at some future time, he would fulfil his promise. He immediately ordered that the Qur’ān be publicly recited throughout the entire island—‘in the name of Muḥammad’. He then promptly commanded that the Qur’ān be sealed up with stone and lime mortar. Some alterations were subsequently made to the college buildings.
When the governors (‘grandees’) of Hormuz resolved to wage large-scale warfare—declaring that the land would thereby be depopulated—the region has in fact become more prosperous than before; indeed, the customs house (alfândega), which formerly yielded only four thousand pardaus, now yields seven thousand pardaus from Hormuz alone. Previously, ships bound for Mecca would put in here to discharge their customs duties; this practice has now ceased.
The Shahamaq—who had intended to launch a military campaign—rejoiced greatly at being able to defend this measure, since those affected were adherents of the Ottoman (Turkish) legal and religious tradition. It is also reported that the Shāh, Emperor of Persia, is venerated as a divine physician: Dr Sā ‘āghā’, whose feet are believed to possess miraculous efficacy—so much so that all relics taken from his feet are held sacred and employed to cure every manner of infirmity. He is addressed as ‘the Lord who sustains heaven and earth’.
*Finally, they perished in their own filth.*
When peace prevailed, and the Muslims could no longer seek redress through their own rulers, they resolved instead to attack certain apostate Christians—and this territory—to support them and thereby undo the grave injustice inflicted upon Muḥammad: namely, the suppression of the Qur’ān and the prohibition of its public recitation (adhan), though the very essence of Islamic law rests precisely upon such proclamation. This was especially grievous given that the Qur’ān housed here was the most beautiful and magnificent extant copy in all the Muslim world (‘Mourama’). Indeed, it constituted an injury of exceptional severity to Muḥammad himself—particularly since he was held in higher honour here than in any other part of the world.
At this juncture, our newly appointed captain-general arrived at the fortress: Dom Álvaro de Noronha. Having been entrusted with a bribe of twenty thousand pardaus—intended to secure the reopening of the Qur’ān for public recitation—he convened a meeting with the principal Christian officials involved in the matter, who concurred that such action would constitute a grave error of judgement.
[Marginal Annotations]
[Centred, left-aligned, beneath the line *‘Finalmente Perierunt’*]
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Divine Providence ordained that the matter should be reopened. Yet Christ, by His grace and command, intervened: He stirred fear in Captain Jond, preventing him from proceeding without first consulting me. I feared the people might rise in unrest, given their profound affection for me. When he invited me to dine with him and began disclosing his temptation to reopen the *alcozid* (a fortified enclosure or religious precinct—cf. Arabic *al-ḥuṣūn*, ‘the strongholds’), a sudden and fatal accident overtook him; thereafter, he ceased entirely to contemplate reopening the *alcozid*, and indeed offered instead to demolish it outright. Of those false Christians who had instigated this scheme on behalf of the Moors, some died immediately, while others were left mentally incapacitated—bereft even of memory. May God forgive their sins.
‘The Sermon on the Mount’ (*Sermōnem de monte*) is the supreme teaching addressed to creatures by Christ.
Liturgical prayers: We now live in great tranquillity. The Church of Christ flourishes here markedly. The people display ardent devotion: frequent penances, fasts, disciplinary mortifications, abundant evidence of virtue, and numerous charitable works for the poor. Each Friday, litanies are sung publicly. Every evening, a sermon is preached in the open field near the *apauxid* (a variant rendering of *al-bāṣīd*, denoting a sacred precinct or prayer ground associated with Christ—cf. Arabic *al-bāṣiṭ*, ‘the Outstretched One’, an epithet sometimes applied to Christ in medieval Islamic and Christian polemical texts) in which one mystery of the Passion is meditated upon. These gatherings draw large congregations.
I celebrate Mass daily for the poorest members of the community; on holy days and Sundays, I preach three times. In the morning, I address the general populace; in the afternoon, I preach separately to enslaved persons and freedmen (*forros*). Moreover, the local people of Faben have established a hospital for indigent and ailing persons. The clergy manifest exceptional zeal. To my eyes, this place now resembles the age of the primitive Church. *Laus Deo*.
Many converts to Christianity have been baptised—among them, a niece of the Sharif of Mecca, sovereign of Arabia and descendant of Muḥammad, who was married to a high-ranking Persian nobleman serving as ambassador to the Shāh of Mazandaran; this ambassador had petitioned the Sultan of Baghdad for substantial diplomatic concessions.
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This woman was sent to America by Macedo and had been dispatched as an ambassador by His Majesty our Lord to the court of the Xatamar to negotiate peace—unnecessarily, since these same people petition us daily for peace and are, in fact, unable to survive without us.
My husband’s complaint concerning this woman provoked great indignation; he detained our ambassador and instructed him to write to Captain Dom Álvaro, demanding that we return the woman—now a baptised Christian—to him for remarriage; otherwise, he threatened immediate warfare through his captains, notwithstanding that we had convened in full council to deliberate the matter.
Our response was: *‘We give our souls to the saints, not to beasts; nor do we surrender to brute force those who confess God.’*
And we resolved unanimously to die rather than yield on this matter.
He who governs all things placed the holy image of Our Lady of Ilha upon the altar, whereupon the situation was resolved: peace was formally confirmed, and Macedo returned to America. That woman subsequently married a man of great honour and is, in my judgement, the most exemplary Christian I have ever encountered.
We baptised these individuals; the remainder—six in number—were accompanied by miraculous occurrences (*escolacões*), a term used locally to denote divine signs or manifestations (*milagres escolacões*, i.e., ‘miraculous confirmations’). These were so numerous that they could not possibly be fully recorded: one experienced a vision of Our Lady; others, visions of Christ; still others, visions of angels; and some heard celestial voices. It seemed, indeed, that Our Lord was selecting His elect from among the ‘bewitched flock’ of Mahomet—*ad cautelam gregis fei* (‘for the safeguard of the faithful flock’).
While also considering what spiritual fruit might be gathered in ‘Amān’—that is, in the region of Arabia Felix—where four populous and ancient cities lie, among the very first to have been misled by Muḥammad and his false doctrine, we noted that its inhabitants are simple-hearted, well-disposed towards the faith, governed by a virtuous sovereign, and physically robust. In Scripture, they are referred to as the Amorites—the people who waged war against the children of Israel. They still possess a large temple dedicated to Jupiter, constructed according to the ancient *typos* (archetype) known as the *gelbo*—a local rendering likely referring to the classical *gylphos* or *gylphus*, denoting a sacred precinct or monumental architectural form associated with pre-Islamic Arabian cultic practice.
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And thus two men from Amao arrived here overland, having undertaken a journey of two months, seeking baptism from me; I now have them as catechumens in this college. Please furnish me with detailed information concerning the *abalo* who was stationed there. Wait for me, I beg you—on account of my present infirmity, I was unable to respond promptly to such a holy request. For Father Master Francis, fearing that my unregulated spiritual exercises might prove harmful to my health—and lest I be sent to Persia to seek martyrdom—commanded me, under the virtue of obedience, not to leave the city of Hormuz for a period of three years without his written authorisation (*recadum*). Glory be to God: I am therefore unable to make any change to this arrangement until I have seen his authorisation, which is expected from China. Should his authorisation reach me now, I would proceed immediately to Amad; if, however, it does not arrive, we shall dispatch one of my brethren whom I have here assembled—men most steadfast in bearing the Cross, who do not shrink from the labours they must endure there, though the land is excessively hot and provisions exceedingly scarce: fish without bread. Pray for us.
Nor can I extend this letter further, owing to lack of time—not even permitting me space to eat, much less to write. Though I had anticipated having less business on hand, I find, on the contrary, that my responsibilities multiply. Praise be to God. Our Lord has ordained that this people be visited this year with numerous grave illnesses—symptoms resembling lethargy (*modorra*), attributable to the extreme heat of the region. And that we may merit greater grace, all the clergy of this faith are now ill: one has already died, while others lie at death’s door, including our Vicar. Glory be to God. Moreover, the confessions of the entire community weigh heavily upon me, as does the burial of the deceased; meanwhile, the church remains deserted. As Vicar, I celebrate Mass for the people on Sundays and feast days, and preach to them. Praise be to Christ: the spiritual discipline I acquired in the church now stands me in good stead in carrying Christ’s cross—nor is this surprising.
Ovia.
[Marginal Annotations]
[Top left] (Illegible)
[End of text, right-hand margin] (Illegible)
[Seals]
[No visible seal or official stamp]
[Signatures]
[At the conclusion, a cursive signature] Ovia.
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*‘Thou shalt love the Lord thy God with all thy heart, and thy neighbour as thyself.’*
Yet this was not good enough; rather, I count all things as gain for myself—for, recalling the many labours I have borne throughout the world, I fear growing weary in service to the Lord. And remembering the multitude of sins I have committed, I cannot be satisfied save by fleeing ever more urgently to Christ, that I may appease His wrath and merit His grace—though I am ever conscious that, in His sight, I do nothing whatsoever that I ought to do. For I am an unprofitable servant.
To Apollos, I earnestly entreat all my most beloved brethren that they hold me continually in their prayers and in their holy sacrifices (the *sacracionibus sanctis*, i.e., the Eucharistic offerings), that I may be rendered worthy to be presented before Christ.
Concerning the coming year, I shall instruct you to write again to God—that is, to the Rector of the College of the Holy Name of Jesus (*Collegium Boni Iesu*) at Hormuz—on 27 November 1550 (*MDL*).
I have requested, on behalf of Paulo—a *jogu* (a native Hindu ascetic or spiritual practitioner) who has recently converted here—that you permit him to travel to Portugal and thence to Rome. Moreover, since my lord Dom Manuel de Lima strongly urged me to release him, wishing to take him along, I reluctantly consented—against my own judgment—so that he might receive catechetical instruction there.
We are currently engaged in major hostilities within the Persian Gulf against the ‘Rumeni’ (a contemporary Portuguese rendering of *Rūmī*, i.e., Ottoman forces or their regional allies), who seek to expel us from the land. They have captured several of our armed vessels (*naves nostras, quae navigabant in armata*), and among those seized, many of our Christian soldiers were slain.
We stand in urgent need of confessors from our Society to accompany these naval expeditions (*armatae*). Do not cease urging each of the brethren to volunteer for this duty: they have implored this most earnestly.