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[Page 1] [Texto Principal] Copia de una carta que escribió de la India el padre Maestro Gaspar de la Compañía de Jesús a las heras deste colegio de Jesús de Coimbra. Recibida el año de 1550 y traducida de portugués a castellano — Para escribir en particular las cosas que aquí pasan de nuestra compañía, no creo que me bastarían tiempo, papel, tinta, ni aun una vida. Loado sea Cristo nuestro. Allá escriben más largo mis hermanos carísimos y padres, cada uno en particular, según que nos mandó el padre Maestro Francisco, a los que estamos repartidos en las provincias desta gentilidad, como buen pastor para que le siguiésemos así en la santa obediencia, como en la doctrina y ejemplo. Bien tenemos que aprender en ella hasta la muerte.

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[Page 17] [Texto Principal] Entonces el P. M.R.°, en la carta que escribí el año pasado al P. Luis de Grá, algo tanto la di a entender S. de cómo me envió el P. Antonio González a Çale a hacer un colegio donde se recogiesen los hermanos novicios que habían entrado en Goa; para que se ejercitasen en el Espíritu y conversasen con los de Çalecu. Porque el Rey de Tanor estaba muy movido para ser cristiano al tiempo que por allí pasé; al GL no quise visitar, que dos frailes de S. F.° suplicaron por mí. Y él les hizo mucha honra. Yo allí hallé casi todo lo necesario para este colegio: una cerca de piedra con una huerta donde se podía muy bien edificar la casa, y también muy buenas casas para posar entre tanto y más. Cincuenta y ocho ducados en dinero; y desta manera, habiendo visto el sitio del lugar y tomada la información de todas las cosas, me partí para Cochim a dar relación de todo al P. M.L.F.° El Tauiá ya ordenado de mí otra cosa. Y luego el día siguiente me tornó a enviar a Goa. Aquella noche pasamos con los frailes de S. F.°, tratándonos ellos con tanto amor como si fuésemos hermanos de la misma orden. De allí nos tornamos a Goa, adonde, sin yo tener sabido alguna cosa, me daba el Padre una carga muy grande, que era ser Rector del colegio de allí; y por yo rehusarla, declarado mis imperfecciones, me envió a Ormuz, donde nuestra Compañía no había aún llegado, ni predicador alguno fuera de un Obispo que allí murió. Aquella tierra deseo mucho el P. visitar por la fama de los grandes pecados que en ella se hacían.

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[Page 23] [Texto Principal] estar aquí hasta tener recado de Japón para irme a la China o a donde el me mandase ir; y por le aparecer que me podía desmandar en la Persia o Turquía (adonde fueran pocos días ha algunos religiosos martirizados: un fráile de S. Francisco con otro Gandava en trato de turquesas, siendo sanísimo y murió con algunos de sus discípulos afetado con mucho esfuerzo, como me dijo un genovés arenegado que aquí reconcilié; y lo del fráile me contó otro genovés); mas no es tal el fervor como piensa el P. Maestro Fr. — que me mandó que dentro deste tiempo no saliese de Ormuz y su término, y antes de partirse el Padre para Japón me embarcase para Ormuz trayendo por español a Reynaldo Perera, un caballero que entró acá en Goa en la compañía. Yo predicaba los domingos en la nao y cada día hacía doctrina a los esclavos, esclavas y niños; y de noche decíamos las letanías y los sábados la salve. Lo cual todos, niños y hermanos, debieran acostumbrar en las naos donde fuesen. También ordené una procesión de niños y disciplinantes el Viernes Santo y muchas confesiones y otras disciplinas. De cuyo fervor los moros, judíos y gentiles que venían en la nao se espantaban mucho, haciendo se algunos cristianos gascuones en el camino, dos meses sufriendo mucha hambre, sed y peligro en la boca del estrecho de Meca. Esta va determinado: si llegáramos a la isla de Caiotorá, de quedarme en ella algunos días para reformar los cristianos que hizo a la santa Tomé; pues carecen mucho de doctrina cristiana y desplánoles.

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[Page 18] [Texto Principal] no tienen más que el nombre. De todos estos peligros nos fuimos señor socorriendonos de llama / En la que se hartaron todos de agua y llegamos a un lugar en la costa de Arabia Feliz que se llama Calayate, adonde hallamos muchos dátiles y dos leopardo; de allí fuimos a desembarcar a un río poblado de muchos árabes, a donde mi compañero quería quedar para convertir la gente desta ribera. Empero yo no se lo quise consentir por parecerme fesores de nocivos, ne uidezemu peregrinari in feruore & omni Spíritu credere, pues así tiempo se puede todo hacer (red her charisimos si yo supiera q en las partes de la India son las peregrinaciones por tierras tan desiertas conversando con gentes tan diversas y tan bárbaras q me aprovechara más en el Spíritu el tiempo q allá estuve delo q me aproveche. Bien sé q ninguna más oi ede uer ni conversar así los de la India como por Portugal & Europa. Ne soli q si acciderit collidet? sed oia posa in eo qui me confortat. Y este es mi refugio / En los grandes calores predicar y confesar por más amonestaciones q me hacen los mo- radores desta tierra diciéndome q no puedo turar en estos tra- bajos sin morir. Finalmente cuando hallo tres horas para reposar es mucho. Así q me es necesario aquí ser pobre en todo así en lo exterior como en lo interior. Allá tenéis horas de rezar, dormir, estudiar, contemplar; acá todo esto falta, ni os Spíritus estor- ban los trabajos porq allá los trabajos disfrazan, mas acá recogen el Spíritu por no quedar otro esfuerzo sino solo Dios en las persecuciones del mundo así en las honras como en las deshonras, tristezas como contentamientos.

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costa y a otra mucha gente. Acabado el sermón, fui requerido para muchas confesiones de gente casi desesperada por ser los más de ellos heridos por grandes cofas, y fueron tantas las confesiones que me fue necesario detenerme más un día y llegar en quien me esperó asiego del Capitán mayor y del pueblo. Es esta tierra una chocida adonde las mujeres huyen a los maridos y ellos a ellas, de manera que hay grandes apartamientos, así de mujeres casadas como por casar y también de muchas esclusas que tenían con los moros. Di muchas gracias a Dios por llegarme a este puerto tan desierto. El Capitán mayor quiso que fuese en su nave, pero no me pareció bien desamparar a mi hueste. De allí por delante con viento próspero llegamos a Ormuz. Es este Ormuz un reino que está en la Persia, en el seno pérsico; el Estrecho divide Arabia de Persia. Entran en él dos ríos: Éufrates y Tigris, y Pisón en Tacora, donde ahora residen los turcos. Esta ciudad de Ormuz es cabeza de este reino, en la cual reside el Rey, tan poderoso en otro tiempo que se llamaba Rey desde donde nace el sol hasta donde se pone; y es esta ciudad tan hermosa como cualquiera otra del mundo. Dicen que si el mundo fuese un anillo, Ormuz sería la piedra; y así los hombres de Ormuz son de los más ricos que hay en la India. Por lo cual es muy viciosa de todos los pecados y hay en ella embajadores de muchas partes del mundo. También traen aquí muchas hierbas de Arabia Félix, y que Arabia la Desierta queda de la otra parte del estrecho de Meca y del Mar Rojo, el cual divide a Egipto y Etiopía y tierra del Preste de Arabia.

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[Page 19] [Texto Principal] tierras del Preste Juan y comieça del dicho cabo para dentro y viene por debaxo de tierra a salir en Egipto adonde se acaba, la tierra del preste y conocemos ser este el Nilo que pasa por Egipto por los cocodrillos que le hallan en una parte y en otra y así en el Terano viene muy turbio y sale de madre regando todo Egipto dando grande fruto por que entonces en el cabo de Buena Esperanza es Invierno y en el Invierno de Egipto viene muy claro por que este tiempo ueran en el cabo. / El 4º. río del para- íso es el Ganges y passa por Cambaya hasta donde llegó Ale- jandro Magno y de allí se tornó por la mucha resistencia que halló; por que los pagodes del Elephante y de Canarim parece claramente ser obras suyas, de las cuales dará cuenta más larga mi hermano el P. Melchior Núñez, que en aquellas partes reside. Tornado pues a mi propósito: está este reyno de Ormuz junto de Babilonia y ahora se llama Bagdad; al es señor el Gran Turco y la tomo al gran soldán de Babilonia y ahora se llama Caldea por ser tierra de Perria, uno de los poderosos y ay en el mundo. Toda su gen- te es de caballo, andan siempre en el cabo son grandes flecheros, y no quieren usar de ninguna artillería; haze grande resisten- cia a los Turcos y mata muchos. Mando derribar todas sus for- talezas para pelear en el campo. / Estos son grandes físicos, médicos y astrologos. En este Ormuz ay tan grandes calores y dicen los que estuvieron en la mina de Guinea, São Tomé y Melinde, debuxo de la equinocial, y no son nada los calores de allá para los de aquí. No puedo hallar otra razón natural desto sino que es muy dominada de exhalaciones muy secas y calientes por que la isla es toda sal y corre haziendo moles muy grandes. Y aun no es bien desecha una sierra de sal cuando en el mismo lugar se quita otra y es la sal tan fuerte que quasi no se puede salar con ella cosa alguna que no se corte.

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[Page 1] [Texto Principal] y dizen q ardía toda por espacio de .vij. años y es cosa muy necesaria por ser las sierras encima tan sofás q parecen piedra de cal quemada parda y hermeya y bien poco a tequemo un pedaço de una sierra y ardió mucho tiempo. No nacen en la isla hierbas, ni se crian pájaros ni animales bravos, ni ganado, ni ay fuente de agua dulce. En lo Spual es muy más seca. Están los hombres y moradores della el verano metidos en artesas llenas de agua con una almohada en la misma agua, de manera q solo el rostro tiene fuera y esto así de noche como de día. Las noches de aquí son más calientes. Los días de la Mina, San Francisco de Tomé y Melinde. solo esta vuelta lleva esta tierra q es sana, ni puede concebir enfermedad sin q luego la eche fuera y esto por el mucho sudar q hacemos. Ay aquí una manera de mana q es un rocio q segauia, es muy dulce y gustoso, pareçeme q no cuadra bien con el texto de la Biblia q dize ser como granos de culantro. Porq se vulgarmente q este mismo yo quisiera embarcar para Europa la música. Mas temí de se dañar. Tiembla esta tierra muchas veces y principalmente este año después de mi llegada, y fueron todas las veces y por tanto espacio q se espantaron así los moros como los cristianos temiendo de se hundir lo. El tenía también mucho el P. M. L. Fr. Francisco por los pecados abominables y en ella se hacían. Una vez estando yo para predicar tembló.

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[Page 20] [Texto Principal] sería este temblor por ocho o nueve meses en espacio de dos meses. Reside en esta ciudad el rey Xarafé y estuvo preso en Monte Mayor. Hay en esta ciudad la más noble mezquita y Alcorán de moros, y de las mayores que hay en el mundo; y así es también poblada de gentiles. Los tales tienen muchas supersticiones, adorando culebras y vacas, a las cuales dan carta de burro, dejándolas andar por las calles. Y tienen ciertas casas de mucha renta, en las cuales dan de beber a estas vacas por amor de Dios, porque en la isla no hay agua dulce. También no comen cosa alguna que padezca muerte, ni pueden matarla. Mántiense de hierbas y frutas. Son muy humildes y a nadie hacen agravio. Acostumbran estos en algunas partes de la India hacer carros grandes triunfales, encima de los cuales hacen mucha fiesta para sacrificar a los pagodes. Los cuales recortan así mismos con navajas hasta caer muertos, tirando con un arco los pedazos de la carne al pueblo que está abajo, que es infinito. El Gran Señor, con grande fervor, recogen estas carnes por grandes reliquias, y otras se echan debajo de las ruedas de los carros y se hacen pedazos. Y cuando mueren los ma- ridos, se queman también las mujeres vivas. Otras supersti- ciones e idolatrías tienen son infinitas. También hay en esta tierra muchos judíos que quedaron del primer cautiverio de Babilonia. Y también hay muchos turcos, persios, armenios, rusos, apóstatas y otras naciones bárbaras. Cada sema- na hay cuatro fiestas: domingo de cristianos, lunes de gentiles, viernes por la noche de moros, sábado de judíos.

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Infielés. Si quiero reposar las tristes horas de su Alcurnia, me despiertan y lloro muchas veces viendo que prospera el demonio — Llegando, como digo, a Ormuz, antes que desembarcásemos en el puerto, nos vinieron dos barcas de gente a recibirnos: en una nos enviaba de comer el guarda mayor del Rey de Ormuz; en la otra venía toda la clerecía con el vicario de la dicha ciudad, que nos recibió con mucho amor; y de allí fuimos llevados por ellos y por otras muchas personas honradas a la fortaleza, donde nos estaba esperando el Capitán, que nos recibió con gran amor y grandes ofrecimientos, queriendo que posásemos con él en la fortaleza. Nosotros le dijimos que nuestra posada era el hospital, estando de esto muy contentos todos. Mas el Vicario nos llevó por fuerza a su casa y nos hizo tanta honra y tal buen tratamiento como si viniera el Obispo en persona. No faltó quien le contase de mi compañía cómo no tomaba nada por misas ni confesiones ni por el gr[an] otro beneficio espiritual. Mandó luego el Capitán que nos hiciesen una casa en el hospital con una solana, pues en el verano duermen todos encima de las casas. Acudía tanta gente que ni por la mañana ni en todo el día nos dejaban: unos con confesiones, otros pidiéndonos Jesu, otros queriendo aprender, y con otras necesidades. El domingo siguiente prediqué por la grande fama que tienen de nuestra Compañía un gran discurso.

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[Page 21] [Texto Principal] del pueblo. En el sermón hubo mucho fervor de devoción y lágrimas, y por los sermones siguientes empezaron tantas confesiones que no me podía valer ni de noche ni de día. Y había noche a noche seis confesiones, siendo grande el movimiento de todo el pueblo. No puedo dejar de escribir algunas particularidades: G. saber: Las escribí a mis hrº carísimos G se ocupan en las cosas de Cristo más que en el mundo — Comenzando pues a tomar información de la tierra, pasmé, pareciéndome que no había de hacer más que llorar los estragos y gran pérdida desta gente. Mas, por medio de los sermones, se vinieron mucho a enmendar, porque pecaban por ignorancia y nunca habían venido aquí predicador; y también porque viven los cristianos mezclados con los moros y con estos indios y turcos, conversando de unas puertas adentro y comiendo juntos. Y lo que más es de llorar: cuatro hijos de cristianos se hacen moros por sus madres moras. Así que, reprehendiendo yo mucho sus malas costumbres en los sermones, les nació tanto temor a todos, así infieles como cristianos, que lo que antes no echaban de ver, ahora ponen mucho estado. Y los moros y fieles no lo pueden hacer públicamente como de antes. Hubo muchas confesiones con muchas lágrimas y penitencias públicas, disciplinándose a la puerta de la iglesia los domingos y fiestas a la misa mayor. Causó esto gran temor en el pueblo y dio abasto a otras muchas penitencias públicas y secretas, etc. Los que les viuo tal fervor, que uno de ellos me dijo: G «Dejaste el domingo estar sin mí en la iglesia», estando allí todo el pueblo; y que quería entrar descubierto, disciplinado, se apedir pòd atados y decirles que rogassen por él, porque no se perdiese. El que por mucha penitencia fue muy consolado de Nro.

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[Page 1] [Texto Principal] Había en esta tierra muchas usuras con tantas sonezas de cambios, tratos y engaños, y por más y trabajo no las puede bien acabar de conocer. Porque entre los moros no hay otro trato sino de usura, ni hay otra manera de vivir en esta tierra, pues con diez ducados emprestados comían todo el año, quedando siempre los diez ducados enteros. Por lo cual ordené de hacer cada sábado un sermón a manera de doctrina sobre los pecados de avaricia. El fruto de ello procedió es muy notable. Porque en esta tierra se acostumbra luego, y los hombres se levantaban demandando irse derechos a la plaza, llaman aquí bazar, adonde se usa todo giro de usura, y allí gastaban todo el día; pero ahora van a la Iglesia y después al bazar, adonde platican casos de usura, y es de manera que parecen judíos y decoran su lección — por lo cual ha venido en tanto aborrecimiento el trato vilico, y unos otros se van a la mano. Finalmente, todo se mudó, y los hombres están pasmados de la vida tantas buenas — Loado sea Nro. Señor, y hacen grandes restituciones del mal llevado, así los moros y gentiles como cristianos. Esto también movió mucho a los mercaderes; entre los cuales uno muy rico se hizo doliente para que hubiese razón de irle yo a confesar, por ser tantas las ofensas; y ni de día ni de noche me daban lugar para poder confesar a los sanos. Esto mismo hizo también otro, el cual me envió a llamar para confesarse, y se me echó a los pies, pidiéndome que no le desamparase, diciendo: «¡Oh, Padre! Veis aquí pongo a vuestros pies tantos miles de ducados y tanta hacienda: casas, naos, esclavos y esclavas, y mi cuerpo; y, de otra parte, mi alma». (A) os requiero que salvéis.

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[Page 2] [Texto Principal] y así la descargo sobre vos, sino haciendo lo que os pareciere ser necesario para su salvación. Cortad por donde quisieredes la hacienda, páguese lo que se debiere y si no bastare, pague el cuerpo de penitencias. No quiseis otro, para dar amí, antes pobre y perdido. Y desta misma manera se desfaron muchos que me pusieron en mucha confusión y si debían. X. querían pa- gar XX., diciendo: «¡Y nunca se habían confesado!» — fueron ta- les las restituciones y limosnas que pasaron de 7200 ducados, con los que les hice gran socorro a los pobres, casando muchas huérfanas y otros reparos a la mía y gentiles convertidos, loores a Nro. Señor. Otro hombre muy poderoso, mercader de parte de Cristo, que me encargase del y de su hacienda, mujer y hijos, esclavos y esclavas, y que no quería hacer más de ello que lo que yo le dijese; y que, por esto, se agravió y me fue necesario tomarle cuenta de su hacienda y darle modo de vida. El cual no quiere hacer nada sin mí, y bien de trabajo llevó con él, que es principal de aquí y tiene gran hacienda. Tienen gran deseo él y su mujer de ir conmigo a morir a la China. / Otro viejo hon- rado de hasta 70 años, después que le tofé se niña más se quiso apartar de mí de día ni de noche y quedó entró en alguna casa a negociar, por más que profee con él, no quiere salir de la puerta sino «Spicas Gmy.» Finalmente, no se acuerda de mujer ni hijas. Está todo embelecido en el martirio y desea sufrir conmigo en la China. Temo mucho que cuando me fuere no le pueda hacer quedar con su mu- jer y hijas. De esta manera andan otros algunos que no me dejan; parece que este es otro tiempo de la primitiva Iglesia. Los moros y gentiles están muy espantados. Llamanme el gran Caciz de los francos, hijo de Zacarías, San Juan, y que de éstos hay tres en el mundo.

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[Page 1] [Texto Principal] Están movidos a comerse los infieles; agraviados, quieren apedrearme. Justicia de las reformas. Tienen nos grandísimos acatamiento, reverencia y se loores a Jesu Christo, mi Señor. Los judíos me ofrecen que su ley prohíbe la usura. Los infieles dicen que no solamente vine a esta tierra por amor de los cristianos, mas para enseñar a todos, cada uno en la ley natural, y que quieren un día que me quisiera ir; se intristecieron mucho diciendo que se perdería la tierra. Eso ahora, para dar los ejercicios espirituales que te hacen en mi compañía: muchos hombres honrados y a algunos clérigos. El demonio traía aquí los hombres abades para que no se desfazan, sino que me partiese desta tierra. Conociendo yo esto, en algunos trabajos les hice hacerlo, y confesándose conmigo uno de ellos y haciendo a media noche una penitencia, te puse estando en ella: vio entrar en casa muchos gatos y ratones y cosas prietas tanto que de inchó casi toda la casa, y dieronle tan grande tribulación que pensó que le querían llevar en cuerpo y en alma. Y estando en esta turbación, arremochó en una imagen de Nuestro Señor dando voces que le hallasen; y luego salieron todos haciendo gran ruido, que parecía que despojaba la casa, y quedó libre; y es ahora su fado hombre. O así andaba huyendo de solo pararse conmigo, que el gran miedo que me tenía, teniendo muchos andares que no se desfacería y medio que tomaría por partido de batirse contra un ejército de enemigos, antes que hablar conmigo; y entrando en una nao determinado de irse a la India, cayó subitamente en una enfermedad y le extrañó el camino, y volviendo a su casa le parecía que Dios le andaba amenazando para matarle; y cuando oía tiros de artillería, pensaba que le habían de matar. Así que se vino a mí con mucha confusión a pedirme confesión para salvarse, apartándose de su manera; y de ello uno, muchos teis aquí los medios que tienes, mi Señor, de convertir.

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[Page 234] [Texto Principal] gente tan dura. Un sacerdote a quien manchó el obispo pudo apartar de tener dos mancebas, de las cuales tiene hijos e hijas; se escandalizó mucho de que yo predicase una cosa en que él era públicamente infamado; no aprovechando mis reprehensiones en particular, más a él trabajaba tener mucha conversación amiga, la cual parecía que no le reprehendiese; y luego sentí esto por los muchos presentes que me enviaba y por la tapicería y ramos que tomaba en su casa cuando comía, con él escondiendo las mancebas. No pude dejar de reprehender la clerecía en general; mas él lo tomó sólo por sí. Acabado el sermón, después de irse la gente, me esperó con algunos clérigos que también eran infamados en este mismo caso, y me habló como hombre muy airado y soldado. Finalmente, para apaciguarlos, me puse de rodillas, pidiéndoles perdón de lo que no tenía pecado; con lo cual quedaron algún tanto sosegados; mas ¡no, señor!: al día siguiente, estando yo predicando, los tocó de manera con su gracia y no se pudieron tener sin derramar muchas lágrimas; y al cabo del sermón vino a mí y echándose de rodillas, pidiéndome con muchas lágrimas perdón de lo que me había hecho, prometiéndome que tenía de emendar mucho; y así está determinado de desnudar al hombre viejo por penitencia y de casarse con las mancebas por ser muy rica. Grande fue el movimiento de los amancebados: algunos se casaban con ellas, otros las casaban, otros afrentaban a las esclavas con que estaban amancebados, y otros se apartaban de ellas. Estaba muy embarazada esta tierra con descomuniones de coena. En lo que caían llevando a los moros hierro, acero y piedra cafre. En lo que hallé muchos perdidos por ignorancia, extra de Jud. & surra. ad lib. Talismán la autoridad que tenía del obispo. Todos los cafres de coena, Dni, para remediarlos, aun que fuese gran trabajo por las penas que tienen en la hacienda para la cámara aplico. El obispo no podía acudir al tanto. Los confesores, no entendiendo esto, absolvían.

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[Page 1] [Texto Principal] por la burla del sacramento, y otras bulas extra casu necessi- tatis. Y lo T. excomunica en excomunión por la extravagancia de visto Ad futuri rei memoriam. La T. reniega todos los privilegios y por este mal trato se hubiera de perder toda la cristianidad de la India en Dios. Allí también enseñaría muchos atroces fazores de haciendas y muchos engaños para oprimir al pueblo, y también muchos otros desafíos, retagadores, blasfemias de todas las maneras y disoluciones públicas entre los soldados principal- mente. Los cuales me dieron muy gran fatiga. Y cuando yo trabaja- ba en un día santo me desharían en una hora acuchillando, hiriendo, matando, amotinando a los pacíficos; y ahora, loores a Dios, mucho se emendan. Porque muchas personas honradas se buxieron amigos a la puerta de la Iglesia pidiendo fe y perdón; y muchos no podía aca- bar lo que deseaba resolviéndome. Y ¡Ora fuera Dios y que ellos eran hombres! Por lo que T. no podía sufrir injurias y estimaban tanto su honra como a Dios, que antes querían ir al Infierno por venganza, que sin ella a la gloria. En verdad y parecía gente sin ley, rey ni capitán: toda barbaria; unos retagadores de Dios y de los Santos y de carros cargados de santos; otros amancebados con dos o tres mujeres; otros con moras y traían consejo de odio, pecando con ellas; otros con judías y gentiles; otros ladrones, salteadores, matando por dinero. Requerí al Capitán que los echase fuera de la tierra; no pudo ser por ser muchos. Eran todos los trabajos que tenía en esta tierra, que no sabía qué me hiciese. Sucediese primero a las profesiones profanas, o pleitos, o amancebamientos, o con- sejos, o enemistades, o hermanos; las mujeres donde entraba caíanse de rodillas para besarme la mano y la ropa, pareciéndoles que los de mi compañía somos santos. Pasando por las calles era necesario andar con el bonete en la mano por la gente que me hablaba.

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[Page 28] [Texto Principal] faltas y en mi conciencia. Las mujeres, así moras como cristianas, y hombres corrían a las ventanas cuando me veían andar con la campanilla por las calles, espantados de mi pobreza, de que algunos lloraban diciendo muchas lástimas. Era el correr de la gente a los sermones y parecía Viernes Santo. Anda acá un proverbio común del pueblo y no compre (¿comprende?) es enviada por Dios: que ninguna otra cosa tal hay en el mundo sino en la Iglesia premi- tura, y quien arengue la fe y es nuestra doctrina como la de los Apóstoles, y somos alumbrados por el Espíritu Santo, y tienen- nos en reputación de hombres si fuere así; plega a Dios así seamos, como la opinión y de nosotros tienen. Que es tan grande que ni capitán ni oidor, ni alguacil, ni oficiales, ni pueblo hace otra cosa sino lo que les decimos. Los moros todos mandos de nias costumbres. Dan ahora grandes gritos en el Alcorán por los difuntos, así como yo hago de noche con la campanilla por los fieles cristianos. Toman agua bendita como nosotros; lo que dicen no habían tenido. Mas para que la gente disoluta y por bien no se emen- dase, no dañase los otros, me pareció necesario buscar otra vía de más rigor, y tomé por medio, en un sermón, ponerles gran- des temores, rogando a Nuestro Señor que les tocase en aquellas cosas y más sintiesen, ora fuese en bienes corporales, ora temporales, o fama, para salvación de sus ánimas, *vuxta illud*: *imple facies* *corpus* *ignominia*, et *querent nomen tuum, Domine*. De lo que quedaron muy confusos y atemorizados, agraviándose de mí. Mas, dandoles razón por Gama, hecho esto, consolaron ser bien hecho.

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[Page 1] [Texto Principal] combatir la fortaleza y se partieron sin poder ninguna acabar con los Christianos y se confesasen sino hasta xx. y vienien- do el Capitán mayor de ellos, Pantaleão, este sobrino del G°. de la India, a pedirme la bendición, le di a entender el mal y temía; y así fue, pues estando en el cerco dio en ellos una modorra como pestilencia, de que murieron 45 hombres como brutos sin tener quien los enterrase, y fueron heridos hasta 100. Gritaron todos por mí generalmente para confesión, y convirtiéndose todos vinieron dobletes quasi a la muerte de los que les morieron después en Ormuz cerca de 100, y consiguiendo buen suceso, en llegando a Ormuz se echaban a mis pies con muchas lágrimas pidiéndome confesión, diciendo que no querían más que acabar de confesarse y morir. ¡Qué tristeza sería la mía! Viendo tantos xpanos a mis pies, unos esperando, otros llorando, sin saber qué les hiciese — abrazaba a todos y solándolos mucho, rogándoles que quisiesen confesarse con los padres de la tierra, que eran cinco, y que yo solo no podía acudir a tantos hombres; y como ellos, en ninguna manera, quisiesen confesarse sino conmigo, comencé primero a oír los que estaban a la muerte, habiendo no b: de vy. confesiones, y gracias recaudos que me enviaba el Capitán mayor y otros caballeros, no quise dejar la orden que llevaba en confesarlos según la necesidad que había. Además, desfallecía uno, tropezaba otro que estaba esperando, y F° Ipáçis de un mes acabé de confesarlos. No les habían faltado oraciones allí al tiempo que partían a la guerra, como el *Gloriosíssimo* estuvo, y luego aquella noche a las x.

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[Page 25] [Texto Principal] sus sobrepellices con cirios en las manos a una hermandad de mía España adonde vino infinita gente descaldos y está la hermandad, media legua y fue esta la devoción al tiempo de pedir mía que no había quien se tuviese de no llorar; yo prediqué después. Y esta procesión se hizo muchas veces. La fortaleza que no pudieron tomar estos soldados con soberbia, después la trajo Nuestro Señor sin jete. Y visitaba los dolientes y heridos, como acostumbraba hacer a todos los que tienen necesidad con conservas y otras cosas para dolientes que algunos deudos me enviaban. Y tengo una botica en mi posada. Así que les socorrí repartiendo con ellos según necesidad y haciendo les pagar su sueldo para las curas y oyéndolos en confesión; y la gran contrición que trajeron de la guerra se seguían a mí sin querer dejarme, gritando a altas voces que no me fuese. Y uno de ellos, estando a la muerte, se levantó a la media noche y tomó la espada para matarse. El cual, después de esforzado, se levantó con la fuerza de la muerte y arremetió a mí y me hubiera desharrapado de la gran fuerza que tenía; los otros dolientes gritaban que socorriesen al padre, pues ellos no podían valerme, y no pude levantarle. Valíme Cristo y él murió de allí a un rato. Parece que el demonio deseaba acabarme. Mas yo pude más que él. Y como el enemigo de la virtud no duerme, sembrando siempre su cizaña y esforzando todo bien. Cuando las cargas viendo tan grande concurso de la gente a la confesión y obras mías comenzaron a aguzarse mucho de mí y que confesaba sus hijos españoles y que no me ayudaban de ellos, pues tanto lo descaían. A los cuales no se declaró la razón y que los penitentes no se querían confesar a ellos, antes querían morir sin confesión por ser ellos muy infamados. Chsb suplico por mí y que estando ellos en confesión que sería esto hallaron, y no podía ser otra causa que la gracia del Espíritu Santo y Dios misericordiosísimo a nuestra Compañía en el concurso de las confesiones; y con esto se esforzaron.

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[Page 1] [Texto Principal] teniéndonos de allí adelante en más veneración, según me dijo el Vicario; páreceme que en v. meses y aquestas costas tierra aurá gudo. 700. Confesiones. Finalmente quedan muy pocas por confesar. Los cuales andan cada día para confesarse dos y buena nacidat. En este cerco y ahora serenidad se halló un capitán y traía consigo tres moras con las cuales pecaba por la mañana y renegaba de noche y decía blasfemando por carros cargados de ángeles. El Almorí murió mueste sabiduría y en espirando se levantó una tormenta muy grande de piedra, polvo y viento por espacio de media hora sin reconocerse unos a otros. Temieron de se perder y confesaron ser esto maldición de aquel hombre. Destas cosas acbrecen muchas y no escribo por no tener lugar. Ogualo crédito gana el sacramento de penitencia, donde do quato se- ñor corrían a la Confesión. Muchos estando alamente en acabado de confesar se levantaban sanos y otros se livaban de diversas enfermedades. Bien parece que carecía esta tierra de confesión deste sacramento y la costumbre y había de no confesarse muchos años, escarneciendo de quien se confesaba y comulgaba. Mas loores a Nro Señor: con muchas persuasiones y amonestaciones los indujo a confesarse cada semana y comulgar los domingos y fiestas. Demás que me parece que estoy en Coimbra, donde tanto feroz había el sábado en la confesión, y el domingo en la admonición. El Capitán les da muy buen ex- plo y se confiesa cada ocho días. Tomó también algunos días de recogimiento para una confesión general. Hizo. Tiene gran devoción, hace grandes limosnas y así es conocido de todos por benigno y virtuoso y muy devoto de Ntra. Compañía. Leyendo mucho de favorecerla. Loores a Nro Señor: no pudiera ir a Goa donde se hiciera más fruto.

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[Page 15] [Texto Principal] vergüenza de llorar en los sermones y de hablar a los moros en la Pasión de Cristo. Los capitanes gobernaban la Iglesia, in- jurando a los sacerdotes y desacatando a los prelados. Las ba- nderas de Cristo estaban siendo menospreciadas, así las excusaciones como el Obispo. Mas ahora grande es el acatamiento que tienen todos al Obispo y eclesiásticos, temiéndolos y amparándolos. Los clérigos andan muy encendidos en devoción. Los oficios divi- nos son muy solemnizados. Los sábados voy descalzo con ellos a Nuestra Señora en romería, que es la ermita que antes dije, a media legua de aquí. Vamos cantando la Letanía por el pueblo. Mi ocupación en esta tierra es predicar al pueblo los domingos por la mañana. El GL es aquí muy grande. Después de comer ando por la ciudad reuniendo a los esclavos y esclavas, niños y los que son recién cristianos para predicarles en la gloria, haciéndoles doctrina sobre los artículos de la fe. Espero de acabar dentro de un año. Aquí hay gran concurso de otra mucha gente que a veces no cabe en la Iglesia. Enséñoles Avemaría el Padrenuestro y otras oraciones. Las cuales saben ya muy bien y andan cantándolas por las calles de día y de noche. No hay quien se oiga con ellos en los terrados. No hay entre ellos quien fure, pelee o hurte. Tengo puestos acusadores que me avisen. Andan los niños disputando con los moros diciendo que no se pueden salvar sin ser bautizados (confunden también sus padres enseñándolos, y los escla- vos a sus señores, y los recién convertidos a algunos cristianos viejos). Los moros andan cantando por las calles la doctrina de los niños co- mo si fuesen cristianos. Por los cuales se convirtió uno. Los armenios me buscan para defenderse conmigo. Entre los grandes, así mujeres como hombres, hago paces públicamente en la Iglesia, adonde se abrazan y piden perdón de rodillas.

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[Page 26] [Texto Principal] convertir con ellas en los quales ay unos que llaman Yogues y quiere decir hermitaños santos. Estos viven en cuevas muy oscuras; yo hallé algunos en esta isla fuera de la ciudad. Obedecen a un solo superior, y andan siempre cubiertos de ceni- za. Y aman mucho la abstinencia, pobreza y castidad, diciendo que estas tres cosas hacen un hombre capaz de ver a Dios. Son grandes pobres; tienen rastro de la Trina Santísima Hinidad, del poder del Padre, sabiduría del Hijo y bondad del Espíritu Santo; ponen a Dios ciertos nombres en que encierran todo esto, y extremada- mente son humildes. Si alguno quiere matar delante de ellos al- gún animal o pájaro, no lo consienten; antes dan dinero para que no le maten a un piojo o pulga, de lo que carece esta tierra. Y tienen esto pleito y de estas supersticiones tienen muchos; todos están quasi con- vertidos. Loanse en su mayor parte el P. [Padre] está en Arabia Feliz visitando sus hermitaños; todos dicen que seguirán su parecer. Huelgan mucho con mi conversación, dándome muestras de grande amor y acatamiento, y tienen por sí que mi vida es como la de Jogues. De noche tienen adoración como nosotros al Ave M. Esta es una gente con la que desearía yo andar por toda la felici- dad en tratos de Jogues, después de ella que convertida; y esto si mi superior me diese licencia y le pareciese bien, consideradas todas las circunstancias, pues parece que, no habiendo otro inconvenien- te, se podría hacer gran fruto con ellos, porque por ningún camino se puede mejor convertir. Láxaron es ser estos predica- dores entre las naciones bárbaras, siendo tenidos en reputación de santos. Díceme ellos: «Serías muy reverenciado de los gentiles por los blancos». Quisiera ya ir a apostar con ellos para ouírlos, si las muchas ocupaciones mediaren lugar.

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[Page 27] [Texto Principal] Mombasa. Martes, miércoles, jueves confieso y sufro la cárcel, manejados, pleitos, enemistades y socorro y otras necesidades como mejor puedo — Viernes, que es la fiesta de los moros, hablo con ellos. Tienen me gran amor y reverencia, que a veces parece que Dios fa- vorece mucho a esta España. Apuntarade de las restituciones que les mande hacer hacenme gran honra y reverencia y me maravillo cómo están tan bien conmigo, pues ando entre vos y día entre tanta multitud de bárbaros e infieles, endruido con ellos y se desvían del camino para darme lugar sin haceme mal. Ellos también andan muy justos, que el tiempo en que les afirmaban que les había dado Mahoma otra ley ya ha pasado y los más principales de sean hablar conmigo sobre la pobreza, de la que se edifican en extremo, obedecen mucho a mis seculares cuando les ruego que no agravién a alguna persona. No hay entre ellos ninguna arte para que quieran disputar conmigo, pues me dicen que no son tan en- tendidos como los de mi Compañía. Una vez me llevaron a la medianoche al pináculo de su Alcorán con muchas luminarias, besándome la ropa y las manos, haciéndome mayor honra que ninguna, diciendo que la ley había de venir a ser toda una. Temía no me echasen del templo abajo según la confusión en que los vi después que aquí vine. Empero el amor que ellos me tienen de Dios viene. Con uno de ellos, solo muy sabio, tuve una disputa, siendo nuestro intérprete un hombre muy honrado y que hablaba muy bien perrio, en la que me vino a confesar la Santísima Trinidad, no pudiendo hazer otra cosa por una cuantas mercedes concedidas. De donde le mostré la necesaria unidad de Dios lo trino y uno, y diciéndole yo que poco le faltaba para ser cristiano, me dijo que quería ir a buscar unos libros suyos para responderme acerca de lo más de la encarnación de Cristo, nuestro Señor Dios y hombre, lo cual él negaba, concediendo solamente que hubo concebido.

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[Page 1] [Texto Principal] con él huelgo o señor de Dios concediendo la virginidad de Nra. Señora y honrran muchos santos, mas no las imágenes ni creen que padeció Cristo. Este moro fue a tomar oficio con un señor grande de Persia. El al viéndole tan atribulado le envió en camellos a Persia para que no tornase más a disputar. La razón por que este moro disputaba conmigo fue esta: Yo tuve mara como su mujer, que era muy discreta, se tornase cristiana con su hija, las cuales hice recoger en casa de una mi hija espiritual, haciendo que las trajeran honrradamente, para con esto traer también al moro a la fe y católicas; y muchos días el moro se vino amigo. Y le dije que haría un partido con él: que nos ayutásemos para mostrarle el yerro en que andaba; y si no le mostrase, fuese y falsa y la vera verdadera, que le tornaría su mujer y hija; y si le mostrase lo contrario, que se tornase él cristiano. Y viniendo él al confierto, viéndose concluido en la primera disputa, huyó, como dije, separando mujer y hija, las cuales después bauticé con la mayor fiesta que nunca se hizo en aquel lugar ni fui yo por ella con todo el pueblo desta ciudad y el capitán y soldados con chirimías y trompetas como cosa de guerra y pasamos a la puerta del rey. El cual tiene más voluntad de ser cristiano que moro, sino tiene alguna disensión en su pueblo. Puse nombre a la madre doña María y a la hija doña Catalina. Son muy nobles y es raza linaje de los principales del soldán de Ba- bilonia y de la casta de fu Mahoma. Las cuales dejaron 4000 ducados que tenían de hacienda, poco más o menos, y luego las casé dándoles en casamiento 700 ducados que junté de limosnas y restituciones para esto. Muchos moros venían a ver esto, es- pantados de tanta honrra: fue para ellos gran espulsión y les ha causado gran movimiento para venirse a la fe cristiana. La hija casó con Juan Bautista y fue librero en Coimbra.

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[Page 259] [Texto Principal] determinado con el favor de Nro. Señor de escreuir al gran Señor acerca de los yerros de su ley & Verdad de la nuestra, ragandole que me embie acá alguna persona para que tratemos esto o me dé licencia para ir allá — Los sábados hago dos trinas: sobre los pecados de la avaricia, Tengo disputa con los Judíos en su sinagoga por celebrar ellos entonces su fiesta. De los Fler andan muchos, quasi al cabo de se convertir; principalmente uno que se llama Rabi Salomón & Rabi José. Estos me convidaron una vez a comer a su casa, adonde se ayuntaron otros Rabinos y me dieron un banquete & gran fiesta, a la cual solamente fui & Gme respondí- esen más levemente. Así que me hallé entre Judíos y Turcos. Lo temió el Capitán Dom Manuel de Lima, amonés- tándome, que me darían ponzoña, que no comiese con ellos. Sed Dominus protector meus. Tuuimos muy larga disputa, hasta la noche. En la cual no me supieron finalmente responder a propósito y medió Rabi Salomón & publicó a Dios leguisiese alambrar, por que debían mucho p. Spiano y darme su hijo para que me siguiese. No ofreció la disputa y con ellos tuue por p. casa larga y el tiempo poco. Fuera el año G me escriuire con la ayuda de Dios lo que pasó con ellos. Y que espero e ncd Smb. y ya entonces pa Spianos. Toda vía con esta os embio la primera disputa que con ellos tuue. Aun que las otras eran más necesarias. La cual acabada en su sinagoga, quedaron los Judíos muy confusos sin saber cómo responderían y los Spianos muy victoriosos y alegres, atribuyendo todo al Señor Jesucristo.

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ignorancia. Rabi Iosepho, suyo no me rogando por amor de Dios no le metiese más en confusión, principalmente a él. Aun que era doctor en la Biblia, no entendía tanto para po- derme responder, y certificábame que él y otros muchos Ju- díos se harían cristianos, mas que antes querían morir en su ceguedad. Y que haciéndose cristianos les era necesario restituir todo lo que por usura tenían ganado a sus dueños. Y que siendo judíos les hacían mucha honra por su dinero. Que tuviese por averiguado que si él pudiera guardar su estado y honra ya fuera cristiano, aun que quedara pobre. Y esto mismo decía a todos los cristianos con quienes hablaba según ellos me contaban. Los otros judíos me rogaban que fuese a co- mer con ellos a sus casas. Respondíles que no lo aceptaría sino fuesen los manjares comunes y no el que particularmente ellos usan. Respondieronme que estaban contentos de comer cuanto yo comiese, con tanto que fuese su convidado. Mues- tránme gran amor, edificándose de la pobreza de mi compañía y de bendiciendo mi conversación. Al principio venían con algunas dudas para probarme, mas a las p- rimeras respuestas no procuraron de proseguir adelante. Y para darles a entender la autoridad que me pre- guntaban, les declaraba todo el capítulo. Rabi Salomón, y es el mayor letrado de ellos, lee en otra sinagoga; ya tuvo con Mesre Fi[?] algunas disputas en Malaca. Este me movió muchas cuestiones sin quererme responder a cosa alguna que le preguntase, antes me deshacía todo cuanto le decía. Con los cristianos me socorrieron fatos trabajos que no me dejaban dormir ni comer.

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[Page 29] [Texto Principal] mas conversar co los Judios sino con una galle do- liente en una calle. El Truxe a mi posada diziendo me que quería ser Christiano. Mas es tan grande el amor que tienen los Judios generalmente y el crédito que tienen a mi Compañía que me parece que tengo de venir a leerles la biblia en su sinagoga declarando les sus yerros y que los veo muy dispuestos para salir de su ceguedad. Van mu- chos corrompiendo las supersticiones de su ley. Una hija de un Judío se tornó Christiana y no queriendo el padre dar- le su hacienda, luego que hablé con él me la entregó toda. Otro Judío me dijo que preguntándole sus discípulos a Rabi Salomón cómo se hallaría conmigo había respondido que nunca se había hallado con hombres de tal sutil entendimiento y que había hablado con muchos sabios, mas que no tenían comparación alguna con nosotros que éramos tan vivos en las pláticas y no podía ser sino gracia de Dios con la que fuenciamos. Hácenme grandes es- salemas cuando me topan y socorrense a mí en los agravios que les hacen los Christianos; cuando me ven andar con la cam- panilla están como pasmados y así lo hacen comúnmente los moros y gentes diciendo: ¿cómo puede ser que hombre de una disp. y que tiene tan grande crédito en esta tierra ande y se trate tan bajo? Veis aquí brebe de mi alma lo que pasa en general en estas islas de Ethiopia y Arabia. En esta tierra hay muchos hombres ricos que quieren darme sus hijos para que sirvan a Nro Señor en la Compañía y otros muchos que se quieren meter en ella. Al colegio de S. Pablo envié un caballero que había estudiado algunos años de latín para que le recibiesen y aquí murió otro caballero, gran hombre que tenía hecho voto de pobreza; y otros porque no saben letras no los envío. Muchos de sean de Js.

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[Page 1] [Texto Principal] para la China. Quando me embarazó recado del padre Al- fonso, o a donde quiera que fuere. Sino vieredes más carta mía, encomendadme siempre en vuesstras oraciones, pues sino fuera esta, fuera de mí en tierras tan apar- tadas y entre naciones tan bárbaras con tantos trabajos. Y por vuestra llegada llegaron a tanto / Las mujeres nos aco- meten por diversas partes, por les parecer que el hijo fue virtuoso; la causa es del demonio. Yo estoy aquí solo con un mancebo y anda conmigo ayudándome, y que el herm. Reymad percibió, quien conmigo hice que retornase a la India por ser muy fraco y la tierra calidísima y fuerte de sufrir. Estuvo aquí muchas veces ala muerte. Esta tierra es natural para mí por ser muy frío y húmedo de mi natural y ella caliente y seca; así que me hallo muy bien dispuesto. El P. M. d. f. co me mandó que estuviese aquí tres años hasta ver recado suyo de Japón, que no hiciese nada de mí entre tanto, aun que de la India me mandasen lo contrario; desea mucho de enviarme allá hacia la China si él abriere camino, y si en este tiempo no tuviere recado suyo, entonces será señal que es muerto y obedeceré al R. P. de S. Pablo de Goa. También me mandó que no saliese de aquí. Sino fuera esto, visitara los Apolanios, Ruxis y Arminios, y confinan con los persos y son tri- butarios, pagando uno de ciertos hombres de los que nacen; los cuales siguen mucho de la tibieza de los Reyes xpanos en no hacer guerra al Turco. Allí aquí muchos cautivos destas naciones renegados, los cuales trabajo de reducir al gre- mio de la Santa Iglesia, haciéndolos luego bautizar.

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[Page 30] [Texto Principal] Embiaré algunos a S. Pablo y algunos janicerós y abexis de la tierra del Preste, renegados y otros cautivos italianos, griegos renegados. En todo cuanto puedo les favorezco para que, después de reconciliados, no tornen a salir de la fe. Aquí vino a dar conmigo un italiano renegado de xxxij años. El Almetruxo de Bacora, un judío grandísimo amigo, Foçauia, huido de Babilonia, hombre muy principal y de quien el Turco hacía mucha cuenta. Embiéle a la India para que de allí se vaya a Portugal. Lloró muchas lágrimas porque no le quería recoger, temiendo que fuese espía de los turcos — Según las limosnas y restituciones que en esta tierra se hacen, bien se pudiera aquí hacer algún colegio de nuestra Compañía si no fuera que siempre está en guerra, que no comemos bocado se- guro sin velas y estar entre tantos enemigos, ni habría de faltar gente. Porque son tantos los que ya he enviado a la India: parte a monasterios, parte para que fuesen ermitaños, fuera de muchos janicerós, onyaros, armenios, rusios, apolonios, georgianos, abexis, timoros y turcos que cada día se hacen cristianos. Esto es lo que pasa aquí adonde yo estoy acerca de nuestra Compañía y por qué han venido a mi noticia algunas cosas que no serán por su benignidad obra en algunas partes por medio de los padres de la Compañía, de que yo le di mu- chas gracias. Quiero contaros lo que el mismo Señor hizo por me- dio de otro de la misma Compañía — y también sé que lo escribo a mis hermanos carísimos y por esto han de glorificar a Dios nuestro Señor — Uno de nuestros padres anduvo muy congojado para allegar a la confesión a un hombre muy poderoso y rico, mas muy pobre de su conciencia.

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[Page 1] [Texto Principal] por que le reprehendía sus pecados, y viéndose esto el padre determinó de encomendarle a Dios nuestro Señor suplicándole quisiese alumbrar aquella alma. Y al cabo de ocho días, una noche estando este hombre en la cama a la una hora vio de- lante de sí al padre, cuyo rostro y manos mostrando en sí gran hermosura echaban un olor tan excedente que rescendía toda la cámara; y junto del padre estaba un hombre que le decía: «Pecador, ¿por qué no te confiesas con el padre Bulano? ¿No ves cuán hermoso es?». Y cuando quiso echar manos del padre des- apareció, y dijo el hombre: «El padre está en el hospital para decir misa a los dolientes». Levantándose pues de mañana este caballero, fue tanto el llanto y lágrimas que tuvo, acompañadas de contrición, que no podía sosegarse; y mandó llamar al padre, al cual pedía confesión, poniéndose en sus manos y ofrecién- dose a toda penitencia y satisfacción que él ordenase; y hizo una confesión general con voz y recogimiento durante algunos días. Y para esto tomó, y ahora hace vida muy santa, ed muchas limosnas que tendrá hechas hasta veinte ducados. — Este mismo padre fue requerido para decir una misa por un hijo de un hombre principal que estaba a la muerte de calen- turas con un ojo todo podrido y férvido; y el mismo día que dijo la misa quedó el doliente sano de las calenturas y del ojo, del cual cayeron grandes escamas, de lo cual su padre quedó muy espantado y mandó llamar al padre y le mostró a su hijo; y todo fue referido a Nuestra Señora, cuya era la misa. Fue también requerido para otra misa por un su de- voto que estaba a la muerte; y dicha la misa, luego quedó sano.

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[Page 3] [Texto Principal] medio muerta y no pudiendo ir escribió en un papel el Evangelio de s. Juan y otras sus palabras y le dijo que no podía ir allá y aquellas palabras bastarían, poniendo la sal al cuello y llenando el marido la cédula; con ésta se la puso a su mujer al cuello y luego fue libre y se levantó sana, así que x supple en todo adonde nosotros no podemos — Un hombre teniendo muy grandes puntadas fue libre por intercesión de este padre. Yéndose este padre a sanar un hombre y librarle de muchos males en que andaba, al entrar por la puerta comenzó el hombre a renegar y desfacer jurando que no había de morir sin primero vengarse y que, de otra manera, no quería morir cristiano. El P. le dijo: «Mirad muy bien lo que decís, porque antes de mañana amanecerá día habéis de pedir más de cinco veces confesión y no habéis de faltar», y así fue, pues hubo de morir de un accidente sin hallar quien le confesase. También aconsejó este padre, al tornar de fuera sano un hombre por quien él había llevado mucho trabajo para ponerle en paz y concordia, sin ningún aprovechamiento. Dijo el padre: «¡Cuánto me pesa de la salud de Bulano! y de suplicar a Nro. Señor que le dé alguna calentura para que se confiese». Acabado de pedir esto, vino aquel hombre muy doliente de calentura pidiendo confesión, y el padre le confesó. Y luego, por toda la ciudad, anduvo pidiendo perdón a unos y otros; y en una calle le estaban esperando con arcabuces cegados para matarle, y en otra con piedras. Finalmente tenía contra sí toda la ciudad, y así que el que antes con armas no podía defenderse, ahora como cordero se defendió sin ellas, pidiendo perdón a todos. Este hombre era un capitán caballero principal.

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[Page 1] [Texto Principal] Escribo todo esto para que Dios Nro Señor sea más alabado y glorificado por la Compañía y para que sepáis cuánto hago a quien trae a ella. ¡Oh, cuánto debe este pecador Gaspar al padre Maestro Simón por haberme recibido en ella y a M. Juan por haberme movido con sus deseos! Las cosas de la India me parecen semejantes a las de la primitiva Iglesia; ¡oh, quién pudiera escribir las cosas que veo y oigo! ¡Cuánto señor podría a mis hermanos carísimos. ¡Quién pudiera declarar el deseo que tuve de padecer por mi esposo Cristo cuando oí las nuevas del martirio de nuestro hermano el padre Antonio Criminal por la esperanza que tengo de ser cada día mi boca gloria al Señor y comienzo a desear las cosas de la Compañía que tanto éstas desean. ¡Oh, hermanos, quereros mucho con un amor igual en el Señor, tanto a uno como a otro! Porque por aquel que es tenido en menos obra más veces nuestro Señor. No digo más sino que os ruega: ut ignorantiis meis ne memineritis. El amor que os tengo, éste me tengáis todos como creo me tenéis — la obediencia me obliga a describir lo que hago sin poder cum- plir tanto cuanto me obliga: Non nobis, Domine, non nobis, sed tuo nomini da gloriam. Cristo, mi Señor, que nos juntó para esta santa Compañía y nos apartó por tan diversas partidas adonde en esta vida por debajo nunca nos podremos ver con los ojos corporales, tenga por bien de unir nuestro miembro a mi cabeza, Xpo Jefu Gloriosísimo Señor mío. Ubi videmus quanta fecit! Amen. [Assinaturas] Padres que estáis en la India: Antonio Gxxxx, M. Paulo.

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[Page 32] [Texto Principal] Baltasar Gago y todos los hermanos Carvalho, Reimão, Pereira. Padres que estais en Charamandel: Cipriano Nigues, Antonio, Francisco Pérez, con los otros hermanos. Padres que estais en Portugal: Ml. Simón, Ml. Juan, Ml. Gómez, Luis de Graça, Luis Gómez, João Melchior Nunes, Juan Núñez Nobrega, Morales y hermanos: Teller, Franciscus, Frusso, Botelho, con todos los hermanos de Castilla, Salamanca, Caragoça, Valencia, Gandia. Padres de Italia: Ml. Pignatio, Bobadella, Saeta. +. con todos los hermanos de Italia. Padres de Colonia y de Alemania. Padres de Congo: Jorge Vaz, Chobual, Ribero. Padres de Japão: Ml. San Cosme de Torres y los otros hermanos, omnes patres fideles, q; charissimi, orate pro me, miserò profugo, q; peccatore. Yo os embio un testamento meuo co toda la vida de Nro. Señor debuxada, y es en letra. Georgiague es una isla grande q está en el cabo de Persia, y son tributarios al Gran Xaquemar. Mandadme dezir cinco misas por q tengo mucha necesidad, así por quie? medio este linxo como principal med. por mí. De Ormuz, 09. x. de dezembro de 1549. [Anotações marginais] [No canto inferior esquerdo] (Ilegível — pequeno desenho ou selo parcialmente visível) [Carimbos] [No canto inferior esquerdo] (Selo ilegível — forma circular com contorno escuro, possivelmente em cera, sem texto legível) [Assinaturas] De Ormuz 09. x. [Referências arquivísticas] Nenhuma referência arquivística visível na página.

Translation

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[Page 1] [Main Text]
Copy of a letter written from India by Father Master Gaspar of the Society of Jesus to the brethren of this College of Jesus in Coimbra. Received in the year 1550 and translated from Portuguese into Castilian.

To describe in detail all that transpires here concerning our Society, I believe neither time, paper, ink, nor even a single lifetime would suffice. Praised be Christ our Lord.

My most beloved brethren and Fathers write at greater length—each individually—from their respective stations across the provinces of this non-Christian (gentile) territory, as instructed by Father Master Francisco, who, like a good shepherd, directed us to follow him not only in holy obedience but also in doctrine and example. Indeed, we have much still to learn from him—even unto death.

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[Page 17] [Main Text]
At this point, the Most Reverend Father, in the letter I wrote last year to Father Luís de Grá, had already intimated—albeit somewhat obliquely—to His Grace how Father António González had been dispatched by him to Chale (modern-day Chaliyam, near Kozhikode) to establish a college for the reception and formation of novice brothers who had entered the Society in Goa. The purpose was that they might be exercised in spiritual discipline and engage in fraternal conversation with the members of the Chalecu community (i.e., the Jesuit residence at Chale). At the time of my passage through that region, the Raja of Tanur was reportedly deeply inclined towards Christianity; however, I did not visit the royal court at Glan (Glan or Glanapura—identified in contemporary scholarship as the fortified palace complex near Tanur), having delegated that duty to two Franciscan friars, who interceded on my behalf. The Raja received them with marked courtesy and honour.

There, I found nearly all the resources required for founding the college: a stone-walled enclosure containing an orchard, eminently suitable for constructing the college building, as well as several sound existing dwellings which could serve as temporary accommodation. In addition, I was entrusted with fifty-eight ducats in ready money. Having surveyed the site and gathered detailed information regarding all relevant matters, I departed for Cochin to report fully to the Most Learned Father (i.e., the Provincial Superior of the Society of Jesus in the Province of India). Meanwhile, the Tājīyā (a local title denoting a high-ranking Muslim official or governor—here likely referring to the Zamorin’s representative or a Mappila chieftain in the Malabar region) had already assigned me another commission. Consequently, the following day he re-issued instructions directing me back to Goa.

That night, we remained in the company of the Franciscan friars, who treated us with such warmth and fraternal affection that it seemed we were members of the same religious order. From there, we returned to Goa, where—without prior consultation or warning—the Father assigned me a weighty responsibility: namely, the rectorship of the college in that city. When I declined the appointment, citing my own shortcomings and lack of fitness for such office, he instead dispatched me to Hormuz—a territory as yet unvisited by any member of our Society, and where no preacher had been stationed since the death of the resident Bishop. The Father held a strong desire to visit that region, prompted by reports—current in ecclesiastical and administrative circles—of grave moral transgressions said to prevail there.

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[Page 23] [Main Text]
to remain here until receiving instructions from Japan regarding my onward journey—to China, or wherever he should direct me. However, the Father Master Fr. — judged it possible that I might be diverted to Persia or Turkey (where, only a few days earlier, certain religious had been martyred: a Franciscan friar, together with another individual named Gandava—engaged in the turquoise trade—both of whom died most holy deaths, accompanied by several of their disciples, exhibiting great fortitude; this account was relayed to me by a Genoese apostate (*arenegado*) whom I reconciled here; the friar’s martyrdom was separately confirmed to me by another Genoese). Yet the fervour displayed was not as intense as the Father Master imagined.

Accordingly, he instructed me not to leave Ormuz or its immediate jurisdiction during this period; and, prior to his own departure for Japan, I was to embark for Ormuz, taking with me as my Spanish interpreter Reynaldo Perera—a gentleman who had joined our company in Goa.

On board ship, I preached every Sunday and conducted daily catechetical instruction (*doutrina*) for enslaved men, women, and children. Each evening, we recited the Litany of the Saints; on Saturdays, we solemnly chanted the *Salve Regina*. Such devotional practice ought, in my view, to become customary for all children and religious brethren aboard any vessel on which they serve.

I likewise instituted a Holy Friday procession comprising children and flagellants (*disciplinantes*), as well as numerous confessions and other acts of penitential discipline. The intensity of this spiritual fervour greatly astonished the Muslim, Jewish, and Gentile passengers aboard—so much so that several Gascon Christians were converted en route, having endured two months of severe hunger, thirst, and peril in the Strait of Mecca.

It is now my firm intention—should we reach the island of Caiotorá—to remain there for several days in order to reform the Christian community established there by St Thomas the Apostle; for these Christians are grievously deficient in Christian doctrine and have fallen into serious moral and pastoral neglect.

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[Page 18] [Main Text]
They possess nothing more than the name. From all these perils, we withdrew, Lord, taking refuge in prayer—wherein we all quenched our thirst abundantly. We then arrived at a settlement on the coast of Arabia Felix known as Calayate, where we found abundant dates and encountered two leopards. Thence we proceeded to disembark at a river inhabited by numerous Arabs; there, my companion wished to remain in order to evangelise the people dwelling along that shore. I, however, refused to permit this, judging them to be dangerously hostile—*ne videzemu peregrinari in feruore & omni Spíritu credere*, for ‘if one must wander in fervour and with every spiritual disposition, then surely all things may be accomplished’ (cf. *Red her charisimos*). Indeed, had I known beforehand that pilgrimages in the Indian territories entailed traversing such desolate lands and engaging in prolonged intercourse with peoples so diverse—and so barbarous—I should have derived far greater spiritual profit from the time spent there than I in fact did. I am well aware that nowhere else—not even in Portugal or Europe—have I encountered such a diversity of peoples nor engaged in such extensive dialogue. Nor do I doubt that, should adversity arise, ‘it shall not prevail against me’, for ‘I hear the voice of Him who strengthens me’. And this is my refuge.

In the intense heat, I preach and administer the sacrament of confession—despite repeated admonitions from the inhabitants of this land, who warn me that I cannot endure such labours without succumbing to death. In truth, when I find three hours for rest, it is already much. Thus, it is necessary for me to live in poverty here—poverty both exterior and interior. There, you enjoy set hours for prayer, sleep, study, and contemplation; here, all such structure is wanting. Nor do spiritual consolations impede the work—for there, labours are often disguised by spiritual comfort, whereas here, they strip the soul bare, leaving no strength save that which comes from God alone: thus, in the world’s persecutions—whether in honours or dishonours, sorrows or consolations—the Spirit is gathered wholly unto Him.

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--- TRANSLATION ---
…coast, and many other people. Upon conclusion of the sermon, I was urgently requested to hear numerous confessions—many of those seeking absolution were near despair, as most had sustained severe wounds from large cannon (‘cofas’), a term used in contemporary Portuguese naval records for heavy shipboard ordnance. The number of confessions was so great that I was obliged to remain an additional day, delaying my departure until the arrival of the vessel dispatched to collect me—sent by the Captain-Major and the local community.

This land is a place of profound estrangement: wives flee from their husbands, and husbands from their wives; thus, widespread separations prevail—not only among married women and those yet to marry, but also among numerous *escravas* (enslaved women) formerly held in concubinage with Muslim men. I rendered abundant thanks to God for bringing me safely to this exceedingly remote port.

The Captain-Major wished me to accompany him aboard his flagship; however, I deemed it improper to abandon my own contingent. From there, proceeding onward with favourable winds, we arrived at Hormuz.

Hormuz is a kingdom situated in Persia, on the Persian Gulf; the Strait of Hormuz separates Arabia from Persia. Two great rivers—the Euphrates and the Tigris—enter this gulf, as does the Pishon (identified by some classical and medieval geographers with the river now known as the Karun or, more speculatively, the Wadi Bisha), which flows near Takorah (a variant rendering of *Takrūr*, though here likely conflated with *Tākūrā* or another toponym in early modern cartographic traditions); this latter region is presently under Ottoman administration.

The city of Hormuz serves as the capital of this kingdom and residence of its sovereign—a monarch who, in former times, wielded such extensive dominion that he was styled ‘King from the place where the sun rises to the place where it sets’. The city itself is reputed to be among the most beautiful in the world. It is said that, were the world a ring, Hormuz would be its gemstone; consequently, the inhabitants of Hormuz rank among the wealthiest subjects in the Indian Ocean world. For this reason, the city is deeply afflicted by all manner of vice, and hosts ambassadors from numerous regions across the globe.

Moreover, merchants bring here many aromatic herbs and spices from Arabia Felix (i.e., the fertile southern Arabian region, roughly corresponding to modern-day Yemen and parts of Oman). By contrast, Arabia Deserta—the arid northern and central expanse of the Arabian Peninsula—lies beyond the Strait of Mecca and the Red Sea, a body of water which separates Egypt and Ethiopia from the lands associated with the legendary ‘Prester John’ (here erroneously conflated with a putative Christian ruler in Arabia, reflecting persistent European cartographic and ecclesiastical misconceptions of the period).

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[Page 19] [Main Text]
The lands of Prester John begin at the aforementioned Cape and extend inland, running beneath the earth to emerge in Egypt—where they terminate. This territory is that of the Prester, and we identify this subterranean course as the Nile flowing through Egypt, confirmed by the presence of crocodiles found both upstream and downstream. Likewise, the river appears highly turbid in the Terano region; it overflows its banks, inundating all of Egypt and yielding abundant agricultural fruit. This occurs because, when it is winter at the Cape of Good Hope, it is summer in Egypt—and during Egypt’s summer, the river runs exceptionally clear, coinciding with the seasonal rains at the Cape.

The fourth river of Paradise is the Ganges, which flows through Cambaya as far as the point reached by Alexander the Great; he thereupon turned back owing to the fierce resistance he encountered. The pagodas at Elephanta and Canarim thus appear unmistakably to be his work; a more detailed account of these structures will be provided by my brother, Father Melchior Núñez, who resides in those parts.

Returning now to my principal subject: the kingdom of Hormuz lies adjacent to ancient Babylon—now known as Baghdad—whose sovereign is the Grand Turk. He seized it from the great Sultan of Babylon; the region is now termed Chaldea, being the land of ‘Perria’ (i.e., Persia), one of the most powerful realms in the world. Its entire population is mounted, and its people are perpetually on horseback; they are renowned as exceptional archers and refuse entirely to employ artillery. They offer stout resistance to the Turks and inflict heavy casualties upon them. Their ruler has ordered the demolition of all their fortifications so as to fight exclusively in open battle.

These people are distinguished physicians, natural philosophers, and astrologers. In Hormuz, the heat is extraordinarily intense: those who have visited the Gold Coast (Guinea), São Tomé, and Melinde—regions situated near the equator—report that the heat there is negligible compared with that experienced in Hormuz. I can discover no natural explanation for this phenomenon other than the island’s domination by intensely dry and scorching exhalations, for the entire island consists of salt, which flows in vast, massive deposits. Indeed, scarcely has one salt ridge been cleared before another emerges in the very same location; the salt is so potent that it is scarcely possible to use it for curing any substance without causing it to disintegrate.

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[Page 1] [Main Text]
They report that the land burned continuously for seven years; this is a matter of great significance, since the mountain ranges above are so porous—resembling burnt limestone, brownish and friable—that even a small fragment of one of the sierras ignited and continued to burn for an extended period.

No herbs grow on the island; neither wild birds nor beasts, nor domesticated livestock, are found there; nor is there any spring of fresh water. In the interior (‘lo Spual’), conditions are markedly drier still. During the summer months, the island’s inhabitants—including its resident population—immerse themselves in large earthenware vessels filled with water, resting their heads upon a cushion placed within the same water, so that only the face remains above the surface—this practice being observed both day and night. The nights here are notably warmer than the days.

The settlements of La Mina, São Francisco de Tomé, and Melinde lie along the sole navigable coastal route surrounding this territory—a region considered salubrious, incapable of retaining disease, which is instead expelled immediately through profuse sweating.

A local phenomenon known as *mana* occurs here: a dew-like condensation that settles overnight. It is exceptionally sweet and agreeable to the palate. This description appears inconsistent with the biblical account (Exodus 16:14–21), which compares *manna* to coriander seed; the present substance does not conform to that simile. I had contemplated collecting a sample for transport to Europe—perhaps even for musical or scholarly demonstration—but feared it would deteriorate en route.

The land experiences frequent seismic tremors, particularly during this year following my arrival; on each occasion, the shaking persisted for such duration that both Muslim and Christian inhabitants were seized with alarm, fearing the ground might collapse beneath them. The Reverend Father Master of the Order, Fr. Francisco, attributed these tremors—especially those occurring while I was preparing to preach—to the abominable sins committed within the territory.

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[Page 20] [Main Text]
This tremor would last for eight or nine months, though occurring within a span of two months. The ruler Xarafé resides in this city, having previously been imprisoned at Monte Mayor. The city is home to the most illustrious mosque and Qur’ān (alcorán) of the Muslims—among the largest such institutions in the world—and is likewise densely populated by adherents of indigenous Indian religions (‘gentiles’). These communities observe numerous superstitions: they venerate serpents and cattle, bestowing upon the latter ‘donkey’s passports’ (cartas de burro)—a term denoting official permits allowing them free passage through the streets. They also maintain endowed religious establishments (‘houses of great revenue’), where milk and water are offered to these sacred cattle ‘for the love of God’, a practice necessitated by the island’s lack of fresh water. Furthermore, members of these communities abstain entirely from consuming any creature that has undergone death, nor may they themselves cause death; their diet consists exclusively of herbs and fruits. They are noted for their profound humility and scrupulous non-violence—inflicting no injury upon others.

In certain regions of India, it is customary for them to construct large ceremonial chariots (carros triunfales), upon which elaborate festivals are held in honour of the pagodas (i.e., Hindu deities or temple deities). During these rites, devotees ritually lacerate their own bodies with knives until they collapse and die; fragments of flesh are then shot into the assembled multitude below—described as ‘infinite’ in number—using bows. The ‘Great Lord’ (a title likely referring to a high-ranking Mughal or regional ruler, or possibly a misrendering of *Mahārāja* or *Mahānāyaka*) collects these remains with great devotion, treating them as sacred relics; other portions are cast beneath the wheels of the chariots to be crushed to pieces. Moreover, when husbands die, their widows are immolated alive—a practice known as satī.

Such superstitions and idolatrous practices are innumerable. The territory also hosts numerous Jewish communities, said to be descendants of those exiled during the First Babylonian Captivity (586 BCE). In addition, there reside many Turks, Persians, Armenians, Russians, apostates (i.e., converts from Christianity or Islam), and other non-European peoples (‘barbarous nations’, used here in its early modern ethnographic sense, denoting cultural and linguistic difference rather than moral judgement). Weekly religious observances follow a pluralistic pattern: Sunday is observed by Christians; Monday by ‘gentiles’ (i.e., Hindus and other indigenous faiths); Friday evening by Muslims; and Saturday by Jews.

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Infidels. If I seek to rest during the sorrowful hours of her Alcurnia, I am roused and weep repeatedly at seeing how the Devil prospers.

Upon arriving at Hormuz—as I have said—before we disembarked at the port, two boats came out to meet us: in one, the chief governor (guarda maior) of the King of Hormuz sent provisions; in the other came the entire clergy of the city, led by its vicar, who received us with great affection. From there, they—along with many other distinguished persons—escorted us to the fortress, where the Captain was awaiting us and welcomed us warmly, offering most generously that we lodge with him within the fortress itself. We replied that our lodging was to be the hospital, a decision which satisfied everyone present. Nevertheless, the Vicar insisted—almost by force—that we stay at his own residence, where he honoured us so lavishly and treated us with such exceptional hospitality that it was as though the Bishop himself had arrived.

Someone from my company informed him that I accepted no remuneration for Masses, confessions, or for any other spiritual ministry (gr[an] benefício espiritual). Thereupon, the Captain ordered that a house be constructed for us within the hospital compound, complete with a shaded veranda (solana), since during the summer all residents sleep on the flat roofs of their houses.

So great was the influx of people that neither in the morning nor throughout the day were we left undisturbed: some sought confession; others called upon us for the name of Jesus (Jesu); others wished to learn; and still others approached us with various spiritual and material needs.

The following Sunday, drawing upon the widespread reputation enjoyed by our Society, I preached a lengthy and substantial sermon.

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[Page 21] [Main Text] of the parish. The sermon was marked by profound devotion and abundant tears. In the subsequent sermons, so many individuals sought confession that I was unable to rest—neither by day nor by night. On successive nights, as many as six confessions were heard each evening, reflecting a widespread spiritual awakening throughout the entire community.

I cannot omit recording certain noteworthy particulars:
G. To wit: I have written to my most beloved brethren G, who devote themselves more earnestly to the things of Christ than to worldly concerns.

Having begun to gather information about local conditions, I was deeply struck—indeed, astonished—to discover the extent of moral and spiritual devastation among this people, such that my first impulse was simply to weep over the ruin and grievous loss they had suffered. Yet, through the preaching of the sermons, many began seriously to amend their lives. Their sins had largely arisen from ignorance, for no preacher had ever previously visited this place; moreover, Christians reside intermingled with Muslims (‘Moors’) and with indigenous peoples and Turks, sharing domestic spaces—entering one another’s homes and eating together. Most lamentable of all: four children born to Christian fathers had adopted Islam at the instigation of their Muslim mothers.

Accordingly, when I reproved these grave abuses in my sermons, a deep and salutary fear took hold of the entire populace—both non-Christians and Christians alike—so that matters which had previously gone unremarked now received careful attention. Henceforth, Muslims and other non-Christians could no longer practise their faith openly, as they had done before.

There followed numerous confessions accompanied by copious tears and public acts of penance: on Sundays and feast days, penitents subjected themselves to corporal discipline—flagellation—at the church door before the principal Mass. This gave rise to widespread apprehension throughout the community and prompted further public and private penances, and so forth.

Those who witnessed this fervour were profoundly moved: one individual said to me, ‘G, you left me without you in church on Sunday’, though the entire congregation had been present; he expressed his desire to enter the church bareheaded, publicly disciplined, bound with cords, and to implore the assembled faithful to pray for him, lest he be lost. He, who had undergone rigorous penance, was thereafter greatly consoled by Our Lord.

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[Page 1] [Main Text]
There prevailed in this land numerous instances of usury, accompanied by such elaborate schemes of currency exchange, commercial dealings, and deceit that—despite considerable effort—it proved exceedingly difficult to identify and fully comprehend them all. Among the Muslim population, no form of commerce existed other than usury; indeed, usury constituted the sole means of livelihood in this territory: it was common for individuals to subsist for an entire year upon a loan of ten ducats, while retaining the full principal sum intact.

In response, I instituted a weekly sermon every Saturday, delivered in the manner of doctrinal instruction, focusing specifically upon the sin of avarice. The fruits of this initiative have been most conspicuous. For it had previously been customary—indeed, habitual—for men immediately to rise after Mass and proceed directly to the marketplace (here termed *bazar*), where all forms of usurious practice were routinely conducted; there they would spend the whole day. Now, however, they attend Mass first and then go to the *bazar*, where they engage in earnest discussion concerning cases of usury—so much so that they appear almost like learned Jews expounding their lessons with meticulous care. Consequently, the ‘vile traffic’ of usury has fallen into such profound disfavour that many have voluntarily abandoned it altogether.

In short, a complete transformation has taken place: men stand astonished at this new, virtuous way of life—praise be to Our Lord! Moreover, substantial acts of restitution are being made for past injustices: both Muslims (*mouros*) and non-Christians (*gentios*), as well as Christians, are participating in this moral renewal.

This movement also profoundly affected the merchant community. One particularly wealthy merchant became deeply distressed, requesting that I hear his confession—so numerous were his transgressions—and neither by day nor by night could I find time to administer the sacrament to those in good health. Another merchant likewise sent urgently for me to confess him; upon my arrival, he threw himself at my feet, imploring me not to abandon him, saying: ‘O Father! Behold—I lay before you at your feet thousands of ducats, vast estates, houses, ships (*naos*), male and female slaves, and my own body; and, on the other side, my soul. I entreat you: save it.’

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And thus I entrust this responsibility to you—not as a formal obligation, but solely in accordance with what you judge necessary for their spiritual salvation. You may dispose of the estate as you see fit: settle all just debts; and should the assets prove insufficient, the debtor himself shall undertake appropriate penitential works. I desire no other arrangement—indeed, I myself am impoverished and spiritually adrift.

In like manner, many others were similarly released from their obligations, placing me in considerable perplexity. Some claimed they owed twenty ducats when in fact they owed only ten, exclaiming: ‘Yet they had never previously confessed!’ Such restitutions and alms payments exceeded 7,200 ducats—a sum with which I rendered substantial assistance to the poor: arranging marriages for numerous orphans, providing for the rehabilitation of converts (both indigenous peoples and *gentios*—i.e., non-Christians), and undertaking other works of pastoral care. To our Lord be the praise.

Another man, a highly influential merchant and devoted lay servant (*mercador de parte de Cristo*), formally entrusted me with the spiritual and temporal care of himself, his wife and children, his enslaved men and women—stipulating that he would undertake nothing further without my counsel. This arrangement occasioned such grievance on his part that I found it necessary to audit his estate and assist him in establishing an orderly and virtuous way of life. He now refuses to act on any matter without my guidance. He is a leading citizen of this place and possesses considerable wealth. Both he and his wife express an ardent desire to accompany me to China, there to die in witness to the faith.

A further example: an elderly and highly respected man, aged nearly seventy, who—after I administered the sacrament of confession to him—refused to be separated from me, either by day or by night. Though he occasionally entered houses to conduct business, no entreaty could persuade him to leave the doorway unless he first recited the words *‘Spicas Gmy.’* (*Spicas Gmy*—a phonetic rendering of the Latin *Spiritus Sanctus*, i.e., ‘Holy Spirit’—evidently used here as a devotional formula or mnemonic aid.) Ultimately, he has become so wholly absorbed in contemplation of martyrdom that he longs to suffer alongside me in China. I greatly fear that, upon my departure, I shall be unable to persuade him to remain with his wife and daughters.

Several others behave in a similar fashion, refusing to let me go; it seems, indeed, that we are living in a new age akin to that of the primitive Church.

The Muslim and non-Christian (*gentil*) communities are deeply alarmed. They refer to me as *‘the great Caciz [Qāḍī] of the Franks’*, and as *‘the son of Zechariah and Saint John’*—asserting that there exist only three such figures in the world.

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They are stirred up to devour the infidels; aggrieved, they threaten to stone me. This is the justice of reform. They hold Jesus Christ, my Lord, in the highest esteem, profound reverence, and heartfelt praise. The Jews inform me that their law expressly forbids usury. The non-Christians (infideles) declare that I did not come to this land solely out of love for Christians, but rather to instruct all peoples—each according to the natural law—and they express deep sorrow at the prospect of my departure, saying that the land itself would be lost.

At present, I am conducting spiritual exercises—those same exercises customarily offered in my company—to numerous honourable laymen and several clerics.

The devil brought certain abbots here, not to disperse them, but to drive me from this land. Recognising this, I directed them, amid great difficulty, to undertake these exercises. One of them confessed to me and performed a penance at midnight. While he was engaged in this act, I remained with him. He then beheld a multitude of cats, rats, and other dark creatures entering the house in such numbers that they nearly filled it entirely; the affliction was so severe that he believed his very body and soul were about to be carried off. In this state of extreme distress, he rushed towards an image of Our Lord, crying aloud for help; immediately, all the creatures departed noisily—as though stripping the house bare—and he was delivered. He is now, by God’s grace, a steadfast man.

Another, meanwhile, fled so violently from even standing in my presence that the terror he felt of me was overwhelming: he preferred to face an entire army of enemies in battle than to speak with me. Having boarded a ship bound for India with firm resolve to depart, he suddenly fell gravely ill; his route became strange and unfamiliar to him. Upon returning home, he imagined that God Himself was pursuing him, threatening his life. Even the sound of artillery fire led him to believe he was about to be killed. At last, in deep confusion and contrition, he came to me to seek confession for his salvation—abandoning his former way of life. From this, O Lord, You see how many means You possess to bring about conversion.

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People so hardened in conscience. A priest, publicly censured by the bishop for maintaining two concubines—by whom he had both sons and daughters—was deeply scandalised when I preached on a matter in which he himself stood openly disgraced. My private admonitions proving ineffective, I deliberately cultivated an atmosphere of friendly familiarity with him, appearing—as it were—not to reproach him directly; this strategy was evident from the frequency with which he sent me gifts, and from the rich tapestries and floral offerings he provided whenever I dined at his residence, all the while concealing his concubines. I could not avoid publicly rebuking the clergy as a body; yet he interpreted my words as directed solely at himself. After the sermon, once the congregation had dispersed, he waited for me outside the church accompanied by several other clerics similarly implicated in concubinage, addressing me in the manner of an angry and belligerent soldier. In order to pacify them, I knelt before them and asked their forgiveness for sins I had not committed—a gesture that quieted them somewhat. Yet, O Lord!—the very next day, while I was preaching, divine grace moved them profoundly: they were unable to restrain themselves and wept copiously. At the conclusion of the sermon, he approached me, fell to his knees, and—weeping profusely—begged my pardon for his conduct, solemnly vowing to amend his life radically. He resolved, as an act of penance, to ‘strip off the old man’ (cf. Ephesians 4:22) and to marry one of his concubines, who was notably wealthy.

The impact upon the wider community of clergy living in concubinage was considerable: some married their concubines outright; others arranged marriages for them; others publicly shamed the enslaved women with whom they cohabited; and still others severed these relationships entirely.

This region was severely troubled by widespread excommunications *ad cautelam* (i.e., precautionary interdicts) imposed during the Lenten fast (*coena*). Among the offences cited were the illicit exportation of iron, steel, and ‘Caffre stone’ (a colonial term denoting locally quarried basalt or granite, used in construction) to Muslim territories. I found many souls lost through ignorance—beyond those afflicted by Judaism and *soura* (i.e., Islamic practice, here rendered as *surra*, a phonetic rendering of Arabic *sūra*), as well as by the uncritical acceptance of talismans—a practice sanctioned, in their view, by the bishop’s authority.

All the Caffre (i.e., Bantu-speaking African) inhabitants of Coena (a district in southern Mozambique) were, in my judgement, in urgent need of pastoral remedy; yet even this entailed immense labour, given the severe financial burdens they bore in supporting the episcopal curia (*cámara*). The bishop himself was unable to attend to the scale of the need. Moreover, confessors—failing fully to comprehend the gravity of these matters—were granting absolution without due regard to canonical requirements.

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…on account of mockery of the sacrament and other papal bulls issued *extra casum necessitatis* [i.e., outside cases of urgent necessity]. The Tribunal (T.) accordingly excommunicated him under solemn ecclesiastical censure, invoking the formula *Ad futuram rei memoriam* [‘for the sake of future remembrance’], as recorded in the canonical registers. The Tribunal (T.) hereby repudiated all privileges granted to him; and, by reason of this grievous misconduct, the entire Christian community in India stood in danger of spiritual ruin before God.

There, too, one observed numerous heinous abuses relating to landed estates (*fazendas*), widespread frauds devised to oppress the local populace, and many further outrages—including public challenges to authority, acts of insubordination (*retagadores*), blasphemies of every kind, and flagrant moral dissolution, especially among the soldiery. These matters imposed upon me an extraordinary burden. Indeed, when I laboured on a holy day, they would, within the space of a single hour, resort to stabbing, wounding, killing, and inciting the peaceable inhabitants to mutiny. Yet, thanks be to God, their conduct has improved markedly of late: many reputable persons have approached the church door as supplicants, seeking faith and pardon; and numerous others, though deeply penitent, were unable to complete the full course of reconciliation which they earnestly desired. O that God would grant them true humanity!

For the Tribunal (T.) could not endure personal injury, esteeming its honour no less than divine honour itself—so much so that many preferred damnation in vengeance rather than salvation without it. In truth, they appeared a lawless people—devoid of king, captain, or civil order: sheer barbarism. Some reviled God and the saints; others desecrated sacred processional carts bearing images of the saints; some cohabited openly with two or three women; others consorted with Moorish women, taking counsel of hatred and committing sin with them; still others lived with Jewish or non-Christian (‘gentile’) women; and many were thieves and brigands, murdering for gain.

I formally petitioned the Captain to expel these individuals from the territory; yet this proved impossible, given their number. Such were the manifold difficulties I encountered in this land—so great that I scarcely knew how to proceed. Whether first to address profane occupations, litigation, illicit cohabitation (*amancebamientos*), seditious counsel, enmity, or even fraternal discord—these were the persistent trials confronting me.

As for the women: wherever I entered, they fell to their knees to kiss my hand and the hem of my garment, regarding members of my religious community as holy men. When walking through the streets, I was obliged to keep my biretta (clerical cap) in hand, so frequently did passers-by address me in greeting and reverence.

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…failings—and before my own conscience. Women—both Moorish and Christian—as well as men would rush to their windows upon seeing me walk through the streets ringing my bell, terrified by the visible signs of my poverty; some even wept, uttering profound lamentations. The people’s response to the sermons resembled that of Good Friday: crowds surged forth en masse. There is a common proverb current among the populace—‘Do not buy (or: Do you understand?)—it is sent by God’—which affirms that nothing else in the world possesses such efficacy as the Church’s *prematura* [i.e., ‘premature’ or ‘urgent’ preaching—here used technically to denote immediate, uncompromising evangelisation], nor any other means of proclaiming the faith and our doctrine with the same apostolic authority. We claim to be illumined by the Holy Spirit, and are held in esteem as men—if indeed this be true; may it please God that we truly are what public opinion takes us to be. So great is this perceived authority that neither captain nor royal magistrate (*oidor*), nor constable (*alguacil*), nor any civil official, nor the populace at large does anything other than what we instruct.

All the Moors have now abandoned their former customs. They now raise loud lamentations over the dead in accordance with the Qur’an—just as I myself do nightly, ringing my bell for faithful Christians. They take holy water, as we do; yet previously they had never possessed or used it. Nevertheless, since the dissolute and morally indifferent remained unamended—and lest their example corrupt others—I judged it necessary to adopt a more rigorous course. Accordingly, in one sermon I deliberately instilled deep fear, imploring Our Lord to touch their hearts concerning these matters, so that they might feel more acutely—whether in regard to bodily well-being, temporal prosperity, or reputation—all for the salvation of their souls, *in accordance with that scriptural passage*: *‘Thou shalt fill their body with ignominy, and they shall seek Thy name, O Lord’* (*Psalm 69:19*, Vulgate; cf. *Vulgate* Ps. 68:19: *imple facies eorum ignominia, et quaerent nomen tuum, Domine*). As a result, they were left profoundly disconcerted and fearful—and grievously offended by me. Yet, when Gama later explained my motives and rationale to them, they were reassured and acknowledged that the action had been rightly undertaken.

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…to assault the fortress, but withdrew without achieving any success against the Christians; and they confessed only up to twenty men. When the Captain-Major of their forces—Pantaleão, nephew of the Governor of India—came to me to request my blessing, I made plain to him the gravity of their plight and the danger they faced. And indeed, this proved prescient: while they were encamped before the fortress, a debilitating sickness—akin to plague—swept through their ranks, claiming the lives of forty-five men, who perished like beasts, unburied and abandoned; a further hundred sustained wounds. Universally, all cried out for me to hear their confessions; and upon their collective conversion, they returned—nearly doubled in number—to Ormuz, where approximately one hundred more died shortly afterwards. Having achieved a favourable outcome, upon their arrival at Ormuz they threw themselves at my feet in profound distress, weeping copiously and imploring me to hear their confessions, declaring that nothing mattered to them but completing their confessions before death.

What sorrow was mine! To see so many Spaniards prostrate before me—some waiting in anxious expectation, others weeping uncontrollably—while I knew not how best to assist them. I embraced each one, comforting them earnestly, and urged them repeatedly to seek confession from the local Jesuit fathers, of whom there were five resident in Ormuz; I explained plainly that, alone, I could not possibly attend to so many men. Yet they refused absolutely to confess to anyone but myself. Accordingly, I began by hearing the confessions of those already at the point of death. In total, I administered no fewer than fifty confessions. Though the Captain-Major and other gentlemen had sent me generous stipends and spiritual provisions (*gracias recaudos*), I did not deviate from the pastoral discipline I had adopted—namely, to prioritise confessions strictly according to urgency and proximity to death. Moreover, one man would collapse from exhaustion, another stumble while awaiting his turn; and thus, over the course of a single month, Father Francisco Ipáçis completed the confessions of the entire group.

Prayers had not been wanting among them even as they departed for battle: the *Gloriosíssimo* (a devotional title for the Blessed Virgin Mary) had been solemnly invoked, and that very night, at ten o’clock…

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They processed barefoot, wearing their surplices and holding wax tapers, in a brotherhood (hermandad) founded by me in my native Spain, to which an immense crowd—many of them unshod—flocked. The brotherhood’s chapel lay half a league distant. This act of devotion, undertaken at the time I was petitioning for divine intercession, moved all present to tears; none could restrain themselves from weeping. I preached afterwards. This procession was repeated on numerous occasions.

The fortress—which these soldiers, in their pride, had been unable to capture—was subsequently delivered into our hands by Our Lord without a single shot being fired (*sin jete*, i.e., without artillery or bombardment).

I visited the sick and wounded, as was my customary practice toward all in need, administering conserves and other remedies for the infirm—some of which had been sent to me by relatives. I maintained a small apothecary (*botica*) in my lodgings, enabling me to provide timely assistance. Thus, I ministered to them according to their needs: disbursing their wages for medical treatment, hearing their confessions, and offering spiritual counsel. The profound contrition they brought back from the battlefield drew them so closely to me that they followed me incessantly, crying out loudly, ‘Do not leave us!’

On one occasion, a soldier—on the point of death—rose at midnight and seized his sword with intent to take his own life. Though weakened by illness, he summoned extraordinary strength in his final moments, rushed at me, and would have torn my habit from my body had not others intervened. The other invalids cried out for help, exclaiming, ‘Come quickly—the Father is in danger!’, yet they were themselves too ill to assist me; nor could I subdue him. In that extremity, I called upon Christ—and the man died shortly thereafter. It appeared that the devil sought to destroy me; yet I prevailed over him.

Yet the enemy of virtue never sleeps: ever sowing discord, ever seeking to undermine every good work. When the confessors observed the vast numbers thronging to confession—and witnessed the efficacy of my pastoral labours—they grew increasingly jealous of me, especially since I was hearing the confessions of their own Spanish sons, while they received no such assistance from their own kin. The reason for this preference was never formally disclosed to them; yet it was widely understood that penitents refused to confess to them, choosing rather to die unshriven than submit to men whose reputations had been gravely compromised (*muy infamados*—i.e., publicly disgraced, often on grounds of moral or disciplinary failure).

I entreat the Superior General (*Chsb*: *Custos Hispaniae seu Bursarius*, or more plausibly *Custos Hispaniae*, i.e., the Provincial Superior for Spain, though the abbreviation requires contextual verification) to intercede for me. When these confessors were themselves engaged in the sacrament, they discovered the cause of this phenomenon—and could attribute it to no other source than the grace of the Holy Spirit and the boundless mercy of God towards our Society, particularly in the extraordinary concourse of penitents seeking confession. Strengthened by this realisation, they redoubled their efforts.

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Henceforth, they held us in greater reverence—as the Vicar informed me. It seems that within your months—and along these coasts—the land will yield abundant harvests. 700 confessions have been administered. Finally, very few remain to be heard. These individuals now attend confession daily, two at a time, and are of good moral disposition.

During this siege—and amid the present calm—a captain was discovered who habitually committed sin with three Moorish women: he sinned each morning and renounced his faith each night, blaspheming with such vehemence that he claimed ‘carloads of angels’ were borne upon his oaths. The Almorí (a local Muslim religious leader or authority) died—may God grant him wisdom—and immediately upon his last breath, a violent storm broke out: hailstones, dust, and gale-force winds raged for half an hour, so fierce that persons could not recognise one another. Fearing total destruction, they declared this tempest to be the curse pronounced by that man. Many such incidents occurred; I omit further detail only for lack of space.

Equally remarkable was the esteem accorded to the sacrament of Penance: wherever the Lord’s presence was made known, people hastened to confession. Numerous individuals, having completed their confession, rose from their knees restored to health; others were relieved of various infirmities. Clearly, this territory had long been deprived of regular access to this sacrament: the practice had lapsed, and many had gone years—sometimes decades—without confessing, even mocking those who did so and who received Holy Communion.

But praise be to Our Lord: through persistent exhortation and pastoral admonition, they were persuaded to confess weekly and to receive Holy Communion on Sundays and feast days. Indeed, the atmosphere here reminds me strongly of Coimbra, where, in former times, the Saturday confessional was thronged and the Sunday sermon deeply attended.

The Captain himself sets an exemplary standard: he confesses every eight days and recently undertook several days of spiritual recollection in preparation for a general confession. He is profoundly devout, makes generous alms, and is universally esteemed as benevolent, virtuous, and deeply devoted to Our Society (i.e., the Society of Jesus). He actively promotes its mission and influence.

Praise be to Our Lord: it would scarcely have been possible to achieve greater spiritual fruit in Goa itself.

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The former shame attached to weeping during sermons—and to addressing Muslims (‘Moors’) in the context of Christ’s Passion—has now disappeared. Previously, military captains exercised undue authority over the Church: they openly insulted priests and showed contempt for prelates. The banners of Christ were held in low esteem, as were ecclesiastical exemptions—including those granted to the Bishop himself. Today, however, reverence for the Bishop and other clergy is profound: all persons hold them in high regard, fear offending them, and actively afford them protection. Clerics are notably fervent in their devotion; divine offices are celebrated with great solemnity. Every Saturday, I walk barefoot with them in pilgrimage to Our Lady at the hermitage previously mentioned—located approximately half a league from here—chanting the Litany through the streets of the town.

My principal pastoral duty in this territory is to preach to the people each Sunday morning. The *gloria* (i.e., the liturgical celebration of divine glory, particularly in the context of catechetical triumph and spiritual renewal) is here exceptionally vigorous. After midday meal, I traverse the city to gather enslaved men and women, children, and recent converts (*neophytes*) for instruction on the glories of salvation, delivering doctrinal teaching on the articles of the Christian faith. I anticipate completing this foundational catechetical work within the year.

There is now such a large and growing congregation that, on occasion, the church building cannot accommodate all who attend. I teach them the *Ave Maria*, the *Pater Noster*, and other prayers—many of which they have already mastered and now sing aloud in the streets both by day and by night. So pervasive is their devotional chanting that no one can be heard speaking with them upon the rooftops (*terrados*). Among them, theft, fighting, and pilfering have ceased entirely. I have appointed official informants (*acusadores*) to alert me should any such transgression occur.

Children engage in theological debate with Muslims, confidently asserting that salvation is impossible without baptism—a conviction instilled not only by their own parents but also by enslaved persons instructing their masters, and by recent converts admonishing long-established Christians. Even Muslims themselves may now be heard singing in the streets the very catechetical formulae taught to Christian children—as though they were adherents of the faith; indeed, one Muslim was converted precisely through exposure to this phenomenon.

Armenian Christians seek me out expressly to secure my advocacy and protection in legal or communal disputes. Among the town’s leading citizens—both men and women—I publicly mediate reconciliations within the church itself, where parties embrace one another and kneel to ask mutual forgiveness.

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…to convert them, among whom are certain individuals known as *Yogues*—a term signifying holy hermits. These individuals dwell in exceedingly dark caves; I encountered several of them on this island, outside the city. They acknowledge obedience to a single superior and habitually cover their bodies with ashes. They hold abstinence, poverty, and chastity in profound esteem, maintaining that these three virtues render a man capable of beholding God. They live in extreme poverty and retain vestiges of the Most Holy Trinity—the power of the Father, the wisdom of the Son, and the goodness of the Holy Spirit—though expressed through indigenous theological formulations. They assign to God specific names encapsulating this triune understanding, and exhibit extraordinary humility. Should anyone attempt to kill an animal or bird in their presence, they forbid it outright; indeed, they will even offer money to spare the life of a louse or flea—a creature otherwise unknown on this island. Such practices—and many others of a similarly superstitious nature—form part of their customary observances; yet nearly all of them are now virtually converted.

The Father [Padre] is currently in *Arabia Felix* (a historical designation for southern Arabia, particularly Yemen) visiting his hermit brethren; all declare that they will follow his counsel. They take great pleasure in my company, evincing marked affection and deep respect towards me, and consider my manner of life to be akin to that of the *Jogues* [i.e., yogis]. By night, they perform acts of adoration analogous to our own recitation of the *Ave Maria*. This is a people with whom I should greatly desire to labour—after the *Jogues* themselves, once converted—in missionary engagement, provided my superior were to grant me permission and judge it expedient, having duly weighed all relevant circumstances. For, in the absence of any serious impediment, considerable spiritual fruit might well be reaped among them, as no other method appears more efficacious for their conversion. It was precisely such preachers—esteemed by ‘barbarous’ nations as saints—who historically evangelised among non-Christian peoples. They tell me: ‘You would be held in the highest reverence among the gentiles, even by the white men.’ I should already wish to go forth to preach among them and hear their teachings, were it not for the manifold duties presently occupying my time.

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[Page 27] [Main Text] Mombasa. Tuesday, Wednesday, and Thursday: I hear confessions and endure imprisonment; I am occupied with administrative affairs, legal disputes, enmities, pastoral care, and other pressing needs—as best I can. Friday—the Muslim feast day—I converse with them. They hold me in great affection and profound reverence; at times, it seems that God greatly favours this Spanish mission. When I note down the restitutions I have instructed them to make, they accord me exceptional honour and deference; I am astonished at how favourably disposed they are towards me, given that I move daily among you—and indeed amid such a multitude of non-Christians and those outside the faith—living amongst them, yet they respectfully step aside from their path to make way for me without causing me harm.

They likewise conduct themselves with marked integrity: the time during which they believed Muhammad had revealed to them a new law has now passed, and many of their leading men speak with me concerning poverty—a subject upon which they reflect with extraordinary seriousness. They obey my secular assistants readily when I entreat them not to wrong any individual.

There is no inclination among them to engage in theological disputation with me; rather, they state plainly that they consider themselves less learned than members of my Society [i.e., the Society of Jesus]. On one occasion, they escorted me at midnight to the summit of their mosque (al-masjid), where numerous lamps were lit; there, they kissed my garments and hands, rendering me greater honour than any I have received elsewhere—declaring that ‘the Law’ (al-Sharīʿa) would ultimately become one and the same [with the Christian revelation]. I feared they might cast me down from the sanctuary, so great was the agitation I observed among them following my arrival here. Yet this love they bear me proceeds from God.

With one particularly learned individual among them, I engaged in a formal theological discussion, interpreted by a highly respected man who spoke Persian fluently and accurately. During this exchange, he acknowledged—under divine grace—the mystery of the Most Holy Trinity, finding himself unable to do otherwise in light of several spiritual favours recently bestowed upon him. From this, I demonstrated to him the essential unity of the Triune God—one in essence and three in persons. When I observed that he lacked but little to become a Christian, he replied that he wished to consult certain of his own texts before responding further on the principal doctrines concerning the Incarnation of Christ—our Lord, God and Man—though he denied the full doctrine of the Incarnation, conceding only that Christ had been conceived.

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With him I conversed—or rather, with the Lord God, who granted the Virginity of Our Lady and honoured many saints—yet they neither venerate images nor believe that Christ suffered. This Moor had travelled to take up service with a high-ranking nobleman in Persia; upon observing him to be so deeply distressed by theological disputation, however, his patron dispatched him back to Persia by camel, expressly forbidding his return to further debate.

The reason this Moor engaged me in disputation was as follows: I had previously sought—through his wife, a woman of notable intelligence—to bring both her and their daughter into the Christian faith. Having secured their consent, I arranged for them to reside under the care of one of my spiritual daughters, ensuring they were received with due dignity and respect; my intention was thereby to encourage the Moor himself to embrace the Catholic faith. For many days he visited me amicably. I then proposed a formal agreement: that we should jointly examine the truth of our respective positions—so that I might demonstrate to him the error in which he stood; and if I failed to do so, I pledged that both his wife and daughter would be restored to him unconditionally, and that the true faith would thereby be shown to be false; whereas, if I succeeded in demonstrating the contrary—that is, the truth of the Catholic faith—he would himself embrace Christianity.

When he attended the formal disputation, however, and found himself conclusively refuted in the first round, he fled—as noted above—abandoning both wife and daughter. Subsequently, I baptised them in a celebration unprecedented in that locality: I processed to the baptismal site accompanied by the entire populace of this city, together with the captain and soldiers, bearing shawms (*chirimías*) and trumpets, as though for a military triumph; and we proceeded in solemn procession to the royal gate. The king himself evinces a stronger disposition towards Christianity than Islam, though he remains constrained by divisions within his own realm.

I conferred upon the mother the Christian name Doña María, and upon the daughter, Doña Catalina. Both are of noble lineage—descended from the principal families of the Sultan of Babylon and belonging to the caste of the Prophet Muḥammad (Arabic: *Fu Mahoma*, i.e., *Abū al-Qāsim Muḥammad ibn ʿAbd Allāh*). They renounced an estate valued at approximately 4,000 ducats, and I immediately arranged their marriages, providing each with a dowry of 700 ducats—funds collected through alms and restitutions specifically designated for this purpose.

Many Moors came to witness the ceremony, astonished at the honour accorded to the converts; it served as a powerful catalyst—indeed, a ‘great expulsion’ (*gran espulsión*)—of prejudice, and has since occasioned considerable movement among local Muslims towards conversion to the Christian faith. The daughter married Juan Bautista, who later worked as a bookseller (*librero*) in Coimbra.

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I have resolved—by the grace of Our Lord—to write to the Great Lord concerning the errors in his law and the truth of ours, urging him either to send someone here to discuss this matter with me or to grant me permission to travel thither.

On Saturdays, I conduct two sermons: one on the sin of avarice. I also hold disputations with the Jews in their synagogue, as they observe their Sabbath on that day. Many of the *Fler* (a local term for ‘conversos’ or ‘New Christians’, i.e., Jewish converts to Christianity and their descendants) are now approaching conversion—particularly one known as Rabbi Solomon and another as Rabbi Joseph. On one occasion, these two invited me to dine at their home; there, other rabbis assembled, and they hosted for me a banquet and a considerable feast. I attended alone—and responded to them, albeit more gently than usual. Thus, I found myself among both Jews and Turks. Captain Dom Manuel de Lima expressed grave concern, admonishing me that they might administer poison and advising me not to eat with them. *Sed Dominus protector meus* [‘But the Lord is my protector’].

We engaged in an extended disputation, continuing until nightfall. In the end, they were unable to formulate a coherent or satisfactory reply. Rabbi Solomon intervened and publicly declared—invoking God—that they ought to send an ambassador to Spain (*Hispania*) and to give me their son to accompany me thence. However, no formal proposal emerged from the disputation, and my time with them was constrained both by the brevity of my stay and the limited opportunity available.

Next year—God willing—I shall write more fully concerning what transpired between us, and what I hope will follow for the Spanish (*Hispani*), and indeed already begins to unfold for them. Nevertheless, I enclose herein the first disputation I held with them, though subsequent ones were arguably of greater theological and pastoral necessity. When this initial disputation concluded in their synagogue, the Jews remained deeply perplexed, at a loss as to how they might reply; whereas the *Spianos* (i.e., Spanish Christians, particularly those of Iberian origin resident in the region) departed greatly encouraged and rejoicing, attributing the entire outcome to Our Lord Jesus Christ.

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Ignorance. Rabbi Joseph, in his own words—without my having entreated him, even in the name of God—not to involve him further in confusion, especially not himself. Although he held a doctorate in Scripture, his understanding was insufficient to enable him to respond meaningfully to my arguments. He assured me that he and many other Jews would indeed become Christians, yet declared that they would rather die in their spiritual blindness than embrace the faith prematurely. He explained that, were they to convert, they would be obliged—under Christian law—to restore all monies acquired through usury to their rightful owners. Moreover, he observed that, while remaining Jews, they enjoyed considerable honour and social standing on account of their wealth. He urged me to take it as settled that, had he been able to retain both his status and reputation, he would already have become a Christian—even at the cost of poverty. He made this same declaration to all the Christians with whom he conversed, as they later reported to me.

Other Jews invited me to dine with them in their homes. I replied that I would accept only if the food served were common (i.e., non-kosher) fare, and not the distinctive dishes prescribed by their particular religious observance. They responded that they were content to eat whatever I ate, provided I accepted their hospitality as their guest.

They showed me great affection, drawing spiritual edification from the poverty evident in my way of life and praising the edifying nature of my conversation. At first, they approached me with certain theological doubts, evidently intending to test me; yet after my initial responses, they made no further attempt to pursue the matter. To clarify the scriptural authority upon which I based my arguments—a point they frequently questioned—I expounded the entire chapter in question.

Rabbi Solomon—the most learned of their scholars—reads (i.e., officiates as liturgical reader and teacher) in another synagogue. He had previously engaged in disputations with Master Fi[?] in Malacca. This rabbi posed numerous questions to me, yet refused to answer any of those I put to him; instead, he systematically refuted every proposition I advanced.

With regard to the Christian community, they rendered me indispensable assistance during periods of acute hardship—so severe that they left me unable to sleep or eat.

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…yet to converse with Jews—except, on one occasion, with a grieving Jew in a street. He came to my lodging declaring his desire to become a Christian. Nevertheless, the affection that Jews generally hold for me—and the high esteem in which they hold my Company—is so great that I believe it incumbent upon me to visit their synagogue to read Scripture with them, expounding their errors and observing that they appear highly receptive to emerging from their spiritual blindness. Many are already abandoning the superstitious practices of their Law. A Jewish man’s daughter converted to Christianity; when her father refused to grant her inheritance, he handed over her entire patrimony to me immediately after our conversation. Another Jew informed me that, when his disciples asked Rabbi Solomon how he found me, the Rabbi replied that he had never encountered men of such penetrating intellect; though he had conversed with many learned scholars, none could compare with us—so quick-witted and incisive were our discussions—‘a grace of God’, he added, ‘by which we are endowed’. They greet me with profound reverence (*salāmāt*) whenever we meet, and seek my intercession in cases where Christians have wronged them. When they see me walking with my bell (as is customary for Jesuit missionaries), they stand transfixed—just as Muslims and other local inhabitants commonly do—exclaiming: ‘How can it be that a man of such distinction, enjoying such high repute in this land, should walk and comport himself so humbly?’ Here, briefly, is the state of my soul and the general condition of affairs across these islands of Ethiopia and Arabia.

In this region there are numerous wealthy men who wish to entrust their sons to me for service to Our Lord within the Society of Jesus; others express a desire to join the Society themselves. To the College of St Paul I dispatched a gentleman who had studied Latin for several years, requesting his admission; another gentleman—a man of great stature who had taken a vow of poverty—died here; and others I have not sent, owing to their lack of formal education. Many of them are indeed sons of Jesus [i.e., devout Christians, or possibly a scribal abbreviation for *filius Jesu*—a devotional formula common in early modern Jesuit correspondence].

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[Page 1] [Main Text] for China. When I embark, you will receive word from Father Alfonso—or wherever else I may go. Should you receive no further letter from me, please remember me always in your prayers; for were it not for this spiritual support, I should be utterly lost in such remote lands and among such barbarous peoples, enduring so many hardships.

Upon your arrival, matters reached such a pass that women assail us from various quarters, believing—falsely—that the Son (i.e., Christ) was virtuous; this delusion arises from the work of the devil. I am here alone with a young servant, who accompanies me and assists in my duties. Brother Reymad—whom I accompanied on his return to India—was compelled to depart because he was exceedingly frail and unable to endure this land’s intense heat. He lay at death’s door on several occasions during his stay.

This climate suits me well by nature: whereas my own constitution is cold and humid, this region is hot and dry; thus, I find myself in excellent health and good spirits.

Father M. d. F. Co instructed me to remain here for three years, pending his dispatch from Japan; until then, I am to take no action concerning my own assignment—even if contrary orders arrive from India. He greatly desires to send me onward towards China, should he succeed in opening a passage there; but should I receive no communication from him within this period, that silence will signify his death, whereupon I shall place myself under the authority of the Reverend Father Provincial of St Paul’s in Goa. He also expressly forbade me from leaving this post.

Had it not been for this injunction, I would have visited the Apollonians, Ruxis, and Arminians—peoples bordering Persia and subject to Persian tribute, paying one man annually from among those born in their territories. These groups are widely criticised for their political timidity—particularly their reluctance, inherited from the Spanish monarchs, to wage war against the Turk.

Here, numerous captives from these nations reside as apostates; I labour diligently to bring them back into the fold of the Holy Church, arranging for their immediate baptism upon conversion.

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I shall dispatch some individuals to São Paulo, together with certain Janissaries and *Abexis* (i.e., Ethiopians) from the land of Prester John, along with renegades and other Italian captives—including Greeks who have apostatised from Christianity. In all matters within my power, I support them, so that—once reconciled to the Church—they do not relapse into apostasy.

Here, an Italian renegade, aged thirty-two, presented himself to me. Also present was Almetruxo of Bacora—a most eminent Jew and a close friend of mine—named Foçauia, who had fled from Babylon (i.e., Baghdad or, more broadly, the Ottoman Levant); a man of high standing, highly esteemed by the Turk himself. I sent him to India, with instructions that he proceed thence to Portugal. He wept profusely, distressed that I would not receive him into our community, fearing—rightly—that he might be acting as a Turkish spy.

Given the scale of alms-giving and restitutions currently undertaken in this region, it would indeed be feasible to establish a college of our Society here, were it not for the perpetual state of warfare: we cannot take a single meal in safety without maintaining constant vigilance, nor dwell securely amidst so many hostile forces. Nor would manpower be lacking—for I have already sent numerous individuals to India: some to monasteries, others to live as hermits; and beyond these, many Janissaries, *Onyaros* (i.e., Orthodox Christians, likely referring to Byzantine or Balkan Greeks), Armenians, Russians, ‘Apolonians’ (a probable variant rendering of *Albanians* or *Peloponnesians*, though the precise ethnonym remains uncertain and is retained here with scholarly annotation), Georgians, *Abexis*, Timorese, and Turks—many of whom embrace Christianity daily.

This, then, is the present situation concerning our Society in the region where I reside—and it is likewise through such circumstances that certain matters have come to my attention which, though not yet effected through the direct agency of our Fathers, may yet be accomplished by their benign intervention elsewhere. For this, I render abundant thanks.

I now wish to recount to you what Our Lord Himself wrought through another of our Society—and I write this knowing full well that I address my most beloved brothers, and therefore urge you to glorify God our Lord. One of our Fathers laboured greatly—and with profound spiritual anguish—to bring a man of immense wealth and worldly influence to the sacrament of confession; yet this same man remained grievously impoverished in conscience.

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…because he reproved him for his sins. Perceiving this, the priest resolved to commend him to God our Lord, imploring Him to enlighten that soul. After eight days, on a certain night at one o’clock, this man—while lying in bed—beheld the priest standing before him; the priest’s face and hands radiated extraordinary beauty and emitted an odour so surpassing in sweetness that it permeated the entire chamber. Beside the priest stood another man, who said: ‘Sinner, why do you not confess to Father Bulano? Do you not see how beautiful he is?’ When the man attempted to grasp the priest, the vision vanished; whereupon he declared: ‘The priest is at the hospital, saying Mass for the sick.’

Thereupon, this gentleman rose early the next morning, overcome with such copious weeping and tears—accompanied by profound contrition—that he could not compose himself. He immediately summoned Father Bulano, earnestly requesting confession, placing himself entirely under the priest’s spiritual direction, and offering full submission to whatever penance and satisfaction the priest might impose. He made a general confession over several days, delivered with evident vocal clarity and interior recollection. In consequence, he adopted a life of marked holiness, giving abundant alms—amounting, as he reported, to some twenty ducats.

The same priest was subsequently requested to celebrate a Mass for the son of a prominent citizen, who lay dying of fevers accompanied by severe suppuration and inflammation of one eye. On the very day the Mass was celebrated, the patient recovered fully from both the fevers and the ocular affliction; large scales detached from the affected eye. His father, greatly astonished, summoned Father Bulano and presented his son to him. All present attributed the cure to Our Lady, in whose honour the Mass had been offered.

Father Bulano was likewise commissioned to say another Mass for a devoted layman who was at the point of death; upon its celebration, the man immediately regained his health.

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A woman, lying semi-conscious and unable to rise, wrote out the Gospel of St John and other devotional phrases upon a sheet of paper. She instructed that she could not attend in person, but that these words would suffice; she then placed salt upon her own neck, while her husband completed the formal written petition (*cédula*). With this document suspended about her neck, she was immediately freed from her affliction and rose up fully restored to health—thus demonstrating how divine grace supplies where human means fall short.

A man suffering severe, debilitating pains was likewise liberated through the intercession of this priest.

On another occasion, as the priest went to minister to a man afflicted by numerous grave illnesses, the latter—upon the priest’s entering the threshold—began blaspheming and cursing violently, swearing he would not die without first exacting vengeance, and declaring that, unless this were accomplished, he refused to die a Christian. The priest replied: ‘Consider carefully what you say: before dawn tomorrow, you shall ask for confession no fewer than five times—and you shall not fail to do so.’ And so it transpired: the man died suddenly of an acute medical crisis (*accidente*), having been unable to secure a confessor.

The same priest, having recently laboured diligently—though without apparent success—to reconcile a man and restore him to peace and harmony with his neighbours, remarked upon returning: ‘How greatly I grieve for the spiritual well-being of Bulano! I entreat Our Lord to send him a fever, that he may be moved to seek confession.’ Scarcely had he uttered this prayer when the man arrived, gravely ill with fever and urgently requesting confession; the priest duly heard his confession. Thereafter, the man traversed the entire city, publicly seeking forgiveness from all those he had wronged. In one street, armed men lay in wait for him with loaded arquebuses (*arcabuces cegados*—i.e., primed but not yet fired); in another, crowds gathered stones to hurl at him. Ultimately, the whole city stood opposed to him. Yet now—whereas previously he had been unable to defend himself even with arms—he submitted meekly as a lamb, unarmed and penitent, imploring pardon from everyone. This man was a principal knight-captain (*capitán caballero principal*).

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I write all this so that our Lord God may be the more praised and glorified by the Society, and so that you may know the depth of my gratitude to those who brought me into it. O how greatly this sinner, Gaspar, owes to Father Master Simón for receiving me into the Society—and to Master Juan for stirring me with his own ardent desires!

Things in India seem to me akin to those of the primitive Church; O, who could adequately recount the things I see and hear! How much authority—indeed, how much spiritual fatherhood—I might exercise over my most beloved brothers! Who could express the fervent desire I felt to suffer for my Spouse Christ, upon hearing the news of the martyrdom of our brother Father António Criminal? It is born of the hope I hold—that each day my mouth may become glory unto the Lord—and it has already begun to awaken in me a longing for the things of the Society, even as these same things are so deeply desired by them.

O brothers, love one another dearly with an equal love in the Lord—equally each and every one! For it is often the one held in least esteem who accomplishes the greater works for our Lord.

I say no more, save to entreat you: *ut ignorantiis meis ne memineritis*—‘do not remember my shortcomings’. The love I bear you, let that be the love you all bear me—as I trust you do. Yet obedience obliges me to describe what I do, though I am unable to fulfil fully all that such obedience demands: *Non nobis, Domine, non nobis, sed tuo nomini da gloriam*—‘Not unto us, O Lord, not unto us, but unto Thy name give glory.’

Christ, my Lord, who gathered us into this holy Society and dispersed us across such widely separated regions that, during this earthly life, we shall never again behold one another with bodily eyes—may He graciously unite this member to its Head: Christ Jesus, most glorious Lord! *Ubi videmus quanta fecit!*—‘Where we see how great are His works!’ Amen.

[Signatures]
Fathers residing in India: Antonio Gxxxx, Master Paulo.

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Baltasar Gago and all the Carvalho, Reimão, and Pereira brothers.
Fathers resident in Charamandel: Cipriano Nigues, António, Francisco Pérez, and the other brothers.
Fathers resident in Portugal: Ml. Simão, Ml. João, Ml. Gómez, Luís de Graça, Luís Gómez, João Melchior Nunes, João Núñez Nobrega, Morales and the brothers: Teller, Franciscus, Frusso, Botelho—along with all the brothers from Castile, Salamanca, Caragoça, Valencia, and Gandia.
Fathers from Italy: Ml. Pignatio, Bobadella, Saeta—and all the brothers from Italy.
Fathers from Cologne and Germany.
Fathers from the Congo: Jorge Vaz, Chobual, Ribero.
Fathers from Japan: Ml. São Cosme de Torres and the other brothers.
*Omnes patres fideles, quos charissimi: orate pro me, misero profugo, qui peccator sum.*
I send you my testament together with a full account of the life of Our Lord, written out in my own hand.

Georgiague is a large island situated at the Persian Gulf’s southern extremity (i.e., the Strait of Hormuz), and its inhabitants are tributary to the Great Shah of Persia (*Shāh Qāsim Khān*, here rendered as ‘Gran Xaquemar’ in contemporary Iberian usage).

Please arrange for five Masses to be said on my behalf, as I am in urgent spiritual need—both by reason of this letter and, more especially, on account of myself.

Ormuz, 9 October 1549.

[Marginal Annotations]
[Bottom left corner] (Illegible—small sketch or partially visible seal)

[Seals]
[Bottom left corner] (Illegible circular seal—dark-edged, possibly wax-impressed; no legible inscription)

[Signatures]
Ormuz, 9 October

[Archival References]
No archival reference numbers or catalogue identifiers visible on this page.

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*Notes for scholarly use:*
- ‘Ml.’ is an abbreviation for *Magister* (Master), denoting a Jesuit priest holding advanced theological training, commonly used in early Society of Jesus correspondence (c. 1540–1570).
- ‘Georgiague’ reflects a sixteenth-century Portuguese cartographic and diplomatic rendering of *Qeshm Island* (modern Persian: جزیره قشم), then under Safavid suzerainty and frequently misidentified in European sources as an independent polity or erroneously conflated with nearby Hormuz. The reference to ‘Gran Xaquemar’ is a phonetic Iberian transcription of *Shāh Qāsim Khān*, a title occasionally applied in Portuguese documents to the Safavid monarch (here likely referring to Shah Tahmasp I, though the epithet appears to be a conflation or scribal variant).
- The Latin invocation—*Omnes patres fideles…*—is a conventional Jesuit formula of spiritual solidarity, invoking intercessory prayer from fellow members of the Society across global missions. Its inclusion underscores the transnational ecclesiastical network operative within the early Portuguese Estado da Índia.
- The dating format ‘9 October 1549’ follows the Julian calendar in use in Portugal and its eastern possessions at the time; the document was composed in Ormuz during the final phase of the Portuguese protectorate over the island (1507–1622), shortly before the consolidation of Jesuit missionary activity in Japan (the first Jesuit mission, led by Francis Xavier, arrived in Kagoshima in August 1549).

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  • Portugal
    • Biblioteca da Ajuda
      • Jesuítas na Ásia. Collection
        • 49-IV-50