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[Page 7]
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Alonso is to depart shortly, awaiting the next post. Finally, Amé instructed Fermoso to secure, through D.ª’s official warrant (*provisão*), permission for the Captain of Malacca to allow me full embarkation of all necessary provisions for my journey to Macassar—undertaken for the love of Our Lord. You are therefore to ensure that this request receives due attention from His Lordship. Please dispatch the following items by this outgoing mail packet (*patamar*): one small Roman Breviary; and, by the same *patamar*, another large Breviary—‘a true friend’. You will also convey my warmest regards to Cosme Fres, to whom I have written separately; indeed, we three shall henceforth be united as fellow members (*jjs*) of the Society of Jesus.

Some foreigners have recently arrived who do not speak Portuguese; it is imperative that they acquire proficiency in the language, for otherwise no one here will be able to communicate with them effectively.

From Malacca, I shall write you at length concerning the catechumens (*Fianos*) we have received there and the broader region, as there remains a severe shortage of personnel qualified to sustain and advance our Holy Faith. Given that this house bears the name *Santa Fé* (Holy Faith), its works must duly reflect and honour that designation.

We shall write you more fully by the mail packets (*patamares*) departing in July.

May Our Lord gather us all into His Holy Glory. Amen.
Yet in this life, may we remain unseen.
From Zomba, 8 May 1545.

[Signatures]
Your most unworthy servant,
S. Franciscus

[Main Text]
Letter from Father João de Gábara, who—alongside Father António and Father Nicolau Lanciloto—was among the first missionaries sent to India after Fathers Mestre Álvaro and Micer Paulo. Addressed to Father Martinho de Santa Cruz, then Rector of the College of Jesus in Coimbra, dated 20 November 1545.

[Main Text]
The grace and love of Our Lord be ever present in our souls. Amen.

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From the year 1545.

It is proposed that all four Augustinian friars currently stationed here remain, as ordained by Father Magre, who has remained in charge of this mission. This arrangement has now lasted for seven years, owing to the pressing pastoral and administrative needs prevailing in those regions where the Indigenous peoples reside.

In this College—named the College of Santa Fé—there are approximately seventy young Indigenous students (*mocos*) of diverse ethnic backgrounds and generations. The majority are already able to read and write fluently in the vernacular (i.e., local Indigenous languages), and also serve liturgically in their native tongues. Some possess a reasonable command of Latin; however, due to the scarcity of printed texts and qualified instructors, their progress has been impeded.

Here, Spanish doctrinal works (*doctrina española*) could be translated and disseminated across all these Indigenous languages. If such an undertaking were deemed expedient by the Reverend General, they might even be printed locally. Several such translations have already been completed. Moreover, in all these territories—where numerous Indigenous Christians now reside—there are already both Spanish settlers and native converts. According to reports received here, many of the latter belong to the nobility (*gente de alta menen*).

The Master, Friar Francisco Sallamo, recently sent us a letter reporting his journey to a distant land called Macassar—a voyage requiring nearly one full year from this location. In his letter, he states that ten of our brethren should accompany certain princes presently residing here, who had travelled from their homeland to receive Christian instruction and baptism. Their native land is named *Cojon* (or *Kojoen*). At present, the reigning monarch—the ‘Great King’ (*Rey grande*)—resides in Oujo (or *Ujo*); however, these princes were his designated successors. He sought to kill them because they desired baptism; indeed, he had already murdered another of his brothers—Deshoy Fin Cipeg—who was the eldest heir—on the same grounds: his expressed wish to become a Christian. Deshoy Fin Cipeg was baptised in his own blood and buried on the very spot where he fell.

A cross (*cruz*) appeared in the sky above the site of his death; others reported that, at the same moment, a fiery cross (*cruz de cor de fogo*) manifested in the heavens. This occurrence was widely regarded as a miracle (*milagro*) among those present, prompting many to embrace Christianity. Yet the king subsequently executed numerous converts—including members of his own court—provoking widespread hostility towards him among both nobles and commoners alike.

The Governor accordingly dispatched an envoy to negotiate with him, urging his conversion to Christianity. Each day, however, the king delayed his response, behaving with increasing arrogance (*soberbia*) and cruelty (*crueldade*), offering no sign of sincere openness (*boa esperança*). Instead, the Governor has now prepared a naval expedition (*armada*) to sail thither with the princes, with the aim of restoring them to their rightful sovereignty.

This land (*Cojon*) is populous, and it is reported that—by the testimony of those who have arrived here—the majority of its inhabitants express a desire to become Christians, especially since the arrival of these princes, who formerly served as captains (*capitanes*) under their father, the late ruler.

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— TRANSLATION —
[Page 1] [Main Text]

Cacá of India, together with ten other horsemen, abandoned their wives and children—and all their worldly possessions—and travelled overland for more than two hundred leagues, enduring severe physical hardship and deprivation. Each day they come to this College, where we instruct them in the Christian faith and impart to them sound doctrinal formation; they await baptism with great devotion, observing the piety with which we administer the sacrament.

Father Master Francisco has also instructed us to go forth and spend time in fellowship with them; the remainder of us will remain here until such time as he sends further instructions. He is currently surveying the territory to assess its character and suitability—though he was already well informed that certain rulers in that region had embraced Christianity, expressing a profound desire to locate missionaries who might instruct them more fully in the Catholic faith. He reported to us that priests had already assisted in converting a considerable number of people there.

The captain stationed in that region visited us here and provided detailed information concerning conditions there; from this, I compiled an extensive report addressed to the King of Portugal on the conversion of these rulers.

Father Master Francisco, recognising the urgent pastoral need in that area—and bearing in mind that this work had already been under way for two years—left those converts in the regions where he had been ministering, by then the most established centres of the nascent Christian community. This included Father Francisco de Mancilla and others native to that land—particularly those parts traversed centuries earlier by the glorious Apostle Saint Thomas.

We, the undersigned, remain here at present, awaiting Father Master Francisco’s instructions as to our next course of action.

Father Nicolau is currently serving *ad interim* as Superior and Rector of this house; Father Micer Paulo oversees the education and formation of the boys; Father António serves as sacristan; and I serve as porter.

Baptisms are administered regularly in this house—both of Muslims (*mouros*) and of adherents of indigenous religions (*gentios*). It may truly be said that the words spoken by the Virgin Mary in the Magnificat are fulfilled here: *‘He hath filled the hungry with good things; and the rich He hath sent empty away’* (Luke 1:53). For these poor souls daily incline themselves towards grace, while the ‘franks’—those firmly rooted in the faith—are abundantly enriched by sermons and zealous devotion to it. May it please God to visit both groups continually with His grace and abiding mercy.

To our Reverend Father Comel, Master Simão—I do not write thus, per gloss.

[Marginal Annotations]
[Top left corner] T

[Seals]
[None visible]

[Signatures]
[No clearly legible signature; text concludes with ‘To our Reverend Father Comel, Master Simão’]

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Dated 1545.

They write to him, affirming their belief that Father Monsignor M. Fr. de Estrada will be in Rome; likewise, they commend themselves most earnestly to Father Master André and Father Gônçalo, *cum ceteris patribus* [‘with the other Fathers’, i.e., members of the Society of Jesus]. I also commend myself with great affection to the son of X. mo S. Joannis and Carneiro—counted among these Fathers—and to a certain number of others, of whom we are mindful in charity and in our shared spiritual and material necessities. To Father [Monsignor] I humbly entreat his favour, especially in this time of my profound affliction.

I grant this at Goa on the 20th day of November in the present year.
From your unworthy servant in Christ, S. Affonso D’Aveiro.

Witnesses: attestation of the letter from Father Master [Monsignor] M. de Estrada, dated 13 October 1545. This letter may thereafter be duly executed.

The letter was composed by Father Master Fr. Paulo Fm D’Aveiro—also known as Father Fr. Paulo de Aveiro—and signed in his capacity as *chief of the College of Goa*. It was written in Malacca on 16 December 1545.

To the Most Beloved Fathers and Brothers,

May the grace and love of Christ our Lord ever be my aid and support. Amen.

Through Father Comendador, I have received a full account of your departure for Macassar; however, the news received thence has not been as encouraging as had first been hoped, prompting me to urge your return. From there, please write to us concerning the disposition of the land—its political and social conditions—as well as the spiritual fruit which may be gathered therein. Drawing upon my own experience of the Cape of Comorim and of Goa, and of the territories traversed en route—including Ambueno and the regions adjacent to Malacca—as you yourselves have observed, you will be better placed than I to form a sound judgment and to advise accordingly upon this matter, which stands in urgent need of your prudent counsel. In Christ our Lord, I trust you will write to me without delay.

Father, this letter is sent at the urgent request of the most beloved Fathers and Brothers João D’Aveiro and António Criminal. Having read it, please make yourselves ready forthwith to proceed to the Cape of Comorim, where your services will be of greater utility than if you remain in Goa—there you shall find Father Fr. Manoel Silhas, who possesses intimate knowledge of the land and of the course of action already determined therein. Should Father Fr. de Mangallar be in Goa at the time of your arrival, pray consult with him also. And, for the love of God, I earnestly beg you: do not enter into any agreement (*contrato*) that would impede your journey; under no circumstances whatsoever should you delay or decline to go to the Cape of Comorim.

Meanwhile, Father Nicolau Planaloto shall remain at Saint Paul’s College, teaching grammar, as originally ordained from Portugal; and I entrust this arrangement entirely to your charitable goodwill, confident that you will honour what I have here set down—on this point I say no more.

I greatly value your support and the love of Jesus Christ, which I beseech you to extend abundantly to this house; above all, I earnestly desire that you conduct yourselves in obedience to those charged with governing this house, and that you maintain due reverence and fidelity toward its superiors.

[Marginal Annotations]
[Top right margin] 1175
[Left margin, between lines] (apparitions)
[Right margin, alongside the line “p esta carta por pido”] [illegible; possibly ‘Vidimus’ or similar notarial formula—uncertain]

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  • Portugal
    • Biblioteca da Ajuda
      • Jesuítas na Ásia. Collection
        • 49-IV-49