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Trellado de huma carta do pe. Mestre Gaspar em reposta desta acima.
Transcription
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[Page 12] [Texto Principal] Trellado de sua carta do. p. M. Gaspar em resposta desta acima Gratia & pax Dni nri Jesu Christi sit semper tecum. Esto fortis. Quas me derão duas cartas de V. m.: hua era escrita em Shiraz, a outra em Tabriz. Muito fa poder explicar por carta o q o coracão nd pode encubrir acerca do contelamento q concebi no meu aio & de saber novas do sucesso das cousas (lá foi negociar). Do caso q nelle succedêo saur tudo ao reves do q cá pelos Goxes foi speculado; nd causou è muy nhua admi- ração, ne menos causara saindo assim como cá foi imaginado.
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[Page 1] [Texto Principal] Gem tudo ay caso & fortuna nesta machina inferior, nobre muy seré as obras instabiles daqllle q é dito motor vire mundi in eodem Statu permanens. Só Os he constante, Lui immobill’ eter- nitate inhabitat. Este he o q faz as coisas effectivas produzir effecto necessariu; entudo d sua providencia, despois suavemente se forca por não desfazer ou turbar o arbítrio q temos, deste denemos logo esperar a paz. E o augmento da Ordem se truca, por q por elles são dominadas as monarchias & faz dellas polla muita soberba dos homês Tetrarchias q hesenhorio deuj partes debuia Monarchia/como agora segundo me T. m. esfe- reu & me dizem q se comertou a Monarchia dos Persas &ame- nha fera tuda nada pois o Xá transforma a natureza humana em Divina, só q sendo impossivel tornase e nada como dantes era. Q que se de Os temos soo livros a lgua coiça en actu sem elle q seremos mais do q dantes eramos? Muito se deue logo T. m. de animar. E ganhar a vontade daqllle, se o q l no fe pode meste mundo bullir tua palya. No bem mandado E ns mal da pena segundo diz. Esayas Amal da culpa dos peccados elle permittte para comprimelv de sua iusticia tudo esta estado diante delle nos seus Thefmeos q ay mais q dizer o q foi, foi E o q foi era necessario asi for, se pi he d nso qu fa diva nos. Delle esta T. m. reteudo &d ds Xá Emboras maus estas: para bem de todos Pois elle affi o ordenou, he para muy augmento da fe sondo for no Apostol fa mo Spnal. Ovs celse de louuar a Christo Spedrolye so hua cousa d David quediz, vnd peti a Dib hane requiram. Q he poufar e cafa do smbr to- dos os dias defua vida Por q so ali pode estar seguro de todas as tempestades & males desta vida predefj como elle diz. no pf: Qui habitat in adiutorio altissimi & in protectione Dei coeli commorabitur.
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[Page 45] [Texto Principal] a dextris tuis ad te aut m appropriquinabit. Non accedet ad te malum. El flagelli non appropriquinabit tabernaculo tuo. Esta casa he a Igreja militante, na ql repousa Ds Enos co elle por fé & graça. Proiuse a Ds q pode se ser companheiro de S. t. m. nesses trabalhos por Christo E que quisesse o já tomar este partido q cá cometi ao Capitão q cria tomarme amy co outros tantos companheiros como T. m. lá em resgatar por T. m. Eos seus Teria mais d — folgação no Espírito ainda q seria trabalhoso para o corpo em estar mais perto do q sempre desejei por Christo padecer. Elle me queira conso- lar nesta Fte segundos for mais glória sua. Esto egit fortis in Christo Jesu. se em ds esta nossa fortaleza aqué tememos Potentissimos he para nos defender aquem ningué resistio. Sapientissimus he para conhecer nossas necessidades, sumo bem para não negar aellas — pois por exemplo esta d os bracos abertos na árvore da vera cruz nunq. subis no alto para Ex melhor nossas fraquezas dizendo. Qui me confesserit coram hominibus, confitebor ego ei coram patre meo qui in coelis est. Por agora nd digo mais a bb entende- dor poucas palavras. Com tudo ish nd deixo desejir muito os traba- lhos de T. m. pollo muito amor q sempre the tive. Ca ando nego- ciando com Christo o seu negocio fazendo muitas procissões ladai- nhas, pregações, disciplinas & Jesus com orações & lágrimas. Pois pollos Governadores nd podeis & bem despachado. A petição do Zeide he injusta: So queixume falso. So agravo de Salamar he contra Xarad. So q se pede nd pode b, pois a molher he xpada. Quem pode & Juiz disto senao Ds pois os homens ond queré entender. E promesse a Ds q todos os agravos dos Christos fossem taes consele nd padeceriamos tantas iniurias dos q uiné sem lei, pois a verdadeira nd querem conhecer. Tempo vira emq conhecerad os homés que sad homés. Verit unus pastor, & unum ovile Christo Dns. En fiz neste negocio oq pude aconselhando o Capitão oq senthia mais necessario, para T. m. Elles ofereuerad mais largo o q esta determinado. Ep Antonio Mendes Dalinda [?] Lavarij saberá mais amende. — Pagora [Anotações marginais] [No topo, à direita] 45 [Carimbos] [No canto superior direito] (Selo ilegível — brasão com coroa e escudo) [Assinaturas] Antonio Mendes Dalinda [?
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[Page 46] [Texto Principal] mo fé pode mais fayr. Isto V. dor. da fazenda despejar esta terra dedi. Espero em Christo q cedo nos veremos neste Ormuz. E falaremos mais largo dandome S. n dos grandes trabalhos q neste caminho tão steril passou. E eu darey mais larga conta das cousas q cá obrou nosso snor grandes para salvação de muitas almas. Som te- sabera do alcorão dos Mouros desta tapada para mais nd bra- dare nelle alte recedo dele tr.ej. nosso snor, ne é toda affeita, pois affita he nossa. Isto por muitas offensas q se fazia aos xpaos nouos q se convertiam. E se descubriu cá muitas traições dos gra- des desta terra para entregarem esta terra aos Turcos. do que deue muito folgar o Xalamaz, por q fe sumis. sustentado até agora o alcorão quando vira q eram defubertos se tor- narão da setta do xa da morte de Ale. E se dizem q fizeram cá desonestidades ou forem à mesquita como as mizquitas nd temos isto por costume, ne nossa ley Senf senab todo amor q podemos mostrar fazendo como T. m. be sabe. Isto q aqui se fez por Vs foi ordenado para Graça de Chrs fosse mais ex- altada. Nosso snor q nos abastou nos afmly na fra gloria. Amé. Deste collegio de bom Jesu de Ormuz a xx xij de outubro 1580. Nõ me espanto nada de achar T. m. tudo falso q os antigos scriptores escreveram desta Persia. Por q as cousas de longe tem melhor parecer q de perto. Disto ganharam elles sua vida. Et honra afermofentando as coufas para ser mais preceptiuas, as entendimdo. Por q as coufas obscuras saõ muito difficiles para entender. Bem sei q muito mais defeito parecea a T. m a cidade de Tabriz, q a Alexandro magno quanto se perdeo nella dos succios de sua manobra. E mandou encender a cidade para se com acdia segundo escreue Limba Cuctio .afisad todas as cousas corruptiuas q serviam acabando Romaxois dad exemplo para as cousas do mundo q afs fas pa uos nõ enganare.
Translation
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[Page 12] [Main Text] Transcript of His Letter from Father M. Gaspar, in reply to the above letter
Grace and peace of our Lord Jesus Christ be ever with you. Be strong.
You sent me two letters: one written in Shiraz, the other in Tabriz. It is impossible for me to convey adequately by letter what the heart cannot conceal—namely, the profound consternation I felt upon learning of the outcome of the matter entrusted to me, and my keen desire to hear further news concerning the course of events (which were the subject of negotiations conducted there).
The outcome of that affair proved entirely contrary to what had been anticipated here by the *Goxes* [i.e., the Jesuit procurators or agents in Goa]; yet this reversal occasioned neither great astonishment nor, indeed, would it have done so had matters transpired precisely as had been envisaged here.
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— TRANSLATION —
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All things in this lower sphere are subject to chance and fortune. Yet noble and enduring are the works of that Being who is termed *motor vire mundi*—‘the Mover of the World’—who remains ever unchanging in His own eternal state. He alone is constant; He dwells immovably in eternity. It is He who causes all things to produce their necessary effects; yet, in accordance with His providence, He gently restrains Himself so as not to impair or disturb the free will granted to us. From this we may justly hope for peace.
Moreover, the growth of the Order is impeded, for through its agents monarchies are reduced to tetrarchies—a degradation arising from human pride: dominion over many parts, which ought properly to reside in a single monarchy, is instead fragmented. As Your Most Serene Majesty has recently informed me—and as I am further assured by reliable reports—the monarchy of the Persians has already been subverted; and now a fearsome beast threatens to obliterate it entirely. For the Shah seeks to transform human nature into the divine—an impossibility; thus he reverts instead to nothingness, returning to the state he was before.
What, then, do we possess apart from God? Only books, language, and contingent things in act—none of which would exist without Him. Were it not for Him, we should be less than we were before. Therefore, Your Most Serene Majesty must at once take heart and be greatly encouraged. You must win over the will of that person—if indeed his cooperation is possible in this world—for only thus may your policy succeed. Let justice prevail in what is well ordered, and let punishment follow where wrongdoing occurs, as Scripture declares: *‘The Lord will not acquit the guilty’* (Exodus 34:7).
Isaiah teaches that the Lord permits the guilt of sin to remain, not out of negligence, but in order that His justice may be fully manifested. All things stand before Him in their appointed order; there is more to say than merely recounting what has been—but what has been, has been necessarily, just as it had to be. If He is our God, then He is also our refuge and strength.
From Him Your Most Serene Majesty is sustained—and likewise the Shah—even though both may presently act unjustly; for He has ordained this for the universal good, and especially for the great advancement of the Faith, as foretold by the Apostles and confirmed by the Holy Spirit.
O ye celestial choirs, praise Christ! And yet, as David says in the Psalms: *‘I have sought the Lord, and He heard me’* (Psalm 33:5, Vulgate; cf. Psalm 34:4, Hebrew numbering). This signifies the refuge and dwelling-place—secure for all the days of one’s life—wherein one may abide safely amid all the storms and afflictions of this present life, as He Himself declares in the Psalm: *‘Whoso dwelleth in the secret place of the Most High shall abide under the shadow of the Almighty.’* (Psalm 90:1, Coverdale translation, retained here for historical fidelity and liturgical resonance within early modern Catholic usage.)
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‘At thy right hand shall He stand, drawing near to thee—or shall He not draw near? Evil shall not approach thee; the scourge shall not come near thy dwelling.’
This house is the Church Militant, in which God dwells with us through faith and grace. I entreat God that He may grant me fellowship with Saint Thomas the Apostle in these labours for Christ—and that He would even now embrace this course I have proposed to the Captain: namely, that he take me—along with as many companions as Saint Thomas requires—to redeem him there. His companions would experience greater spiritual consolation, albeit at greater bodily toil, were they to draw nearer to Him than ever they have longed to do—for Christ’s sake, to suffer. May He comfort me in this faith; for the second coming shall redound to His greater glory. ‘Be strong in Christ Jesus.’ For in Him lies our fortress: He who is Almighty stands ready to defend us—against Whom no power has ever prevailed. He is All-wise, knowing our needs; He is Supreme Goodness, withholding nothing from us. Consider, for example, how He stretches forth His arms upon the true Cross—not ascending to its height to display His majesty, but to reveal our frailty, saying: ‘Whosoever shall confess Me before men, him will I also confess before My Father which is in heaven.’
For the present, I say no more; to the discerning reader, few words suffice. Nevertheless, I do not omit to express my deep yearning for your labours—born of the profound love I have always borne you. For when I negotiate on Christ’s behalf—conducting numerous litanies and processions, delivering sermons, practising disciplines, and offering prayers and tears to Jesus—I find that the Governors cannot—or will not—act promptly or effectively.
The petition submitted by Zeide is unjust: it rests solely upon a false complaint. Likewise, Salamar’s grievance is directed solely against Xarad. What is requested therein cannot be granted, for the woman in question is already divorced (*expedida*). Who but God is competent to judge such matters? Human authorities lack the requisite understanding. I pledge to God that, were all grievances suffered by Christians duly redressed, we should not endure so many injuries at the hands of those who live without law; for they refuse to acknowledge the truth. A time shall come when men shall recognise who are truly human. ‘There is one Shepherd, and one fold’—Christ our Lord.
In this matter, I have done all that lay within my power: advising the Captain on what I judged most necessary for your cause. They have offered terms more generous than those originally determined.
Ep. Antonio Mendes Dalinda [?]
Lavarij will be able to supply further particulars.
— Pagora
[Marginal Annotations]
[Top right corner] 45
[Seals]
[Upper right corner] (Illegible seal — bearing a crown and shield)
[Signatures]
Antonio Mendes Dalinda [?]
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Faith can accomplish even more. Your Lordship, as Treasurer, has been instructed to vacate this territory forthwith. I place my hope in Christ that we shall soon meet again in Ormuz, where we may speak at greater length—particularly regarding the grave hardships you endured on this barren route. For my part, I shall provide a fuller account of the works accomplished here by our Lord, especially those of great significance for the salvation of many souls.
You will also have learned of the Qur’an used by the Muslims resident in this enclave; indeed, we have procured a copy for closer study. Yet it remains imperfect: our version is incomplete, for it lacks several passages—though ours is nevertheless the one customarily employed among us. This arrangement was instituted in response to numerous offences committed against newly converted Christians, including acts of persecution and intimidation. Moreover, several serious conspiracies have recently been uncovered among the local elite—plots aimed at surrendering this territory to the Turks. The Shah of Persia (Shāh ‘Abbās, here referred to by the contemporary Portuguese rendering *Xalamaz*) greatly rejoiced at this intelligence, since such schemes had hitherto sustained the authority of the Qur’an among the populace; but once these treacherous designs were exposed, many reverted from the sect of the *Shāh* (i.e., the Safavid Shi‘i allegiance) following the death of ‘Alī—though this latter point requires careful historical qualification. It is further alleged that certain individuals here engaged in improprieties—such as attending the mosque (*masjid*)—but we do not regard such practices as customary within our jurisdiction, nor are they sanctioned by our law. Rather, we strive to demonstrate every measure of Christian charity possible—just as Your Lordship well knows.
All that has been undertaken here at your direction was ordained expressly for the greater glory of Christ, whose grace we seek to exalt. May our Lord, who has abundantly provided for us, grant us eternal fellowship in His heavenly glory. Amen.
From the College of Bom Jesus, Ormuz, 13th October 1580.
I am not at all surprised to find Your Lordship judging as wholly erroneous the accounts written by earlier chroniclers concerning Persia. For matters viewed from afar often appear more coherent—or more impressive—than they prove to be upon close inspection. Such authors secured both livelihood and reputation precisely by embellishing their narratives, rendering them more persuasive and memorable—even though, in doing so, they frequently distorted the truth. Obscure or ambiguous reports are, after all, notoriously difficult to interpret accurately.
I am well aware, for instance, that the city of Tabriz would appear to Your Lordship far more defective—indeed, profoundly diminished—than the accounts of Alexander the Great’s campaigns suggest; yet much of what was lost there pertained not to civic infrastructure but to the collapse of military discipline and morale among his troops. As Limba Cuctio (a probable scribal corruption of *Livy* or, more likely, *Curtius Rufus*, though the attribution remains uncertain) records, Alexander ordered the city to be set alight—not out of wanton destruction, but as a strategic act intended to purge corrupting influences and thereby establish a salutary precedent for worldly affairs. In this manner, he sought to eradicate all elements deemed pernicious, offering an enduring exemplum for posterity—so that none might be deceived by the transient allurements of earthly things.