Full bibliography

• Bernardo Aleixo de Lemos e Faria, governador e capitão-geral de Macau (Author)

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[Page 1] [Texto Principal] Esta acompanha a cópia de hum Edicto do Imperador da China, que sendo pu- blicado pelas Províncias do Seu Domínio, vejo afer a fixado no lugar costumeiro desta Cida- de, de onde vindo ei arrancar, não só por dei- xar opõvo rústico, sem memória delle, mas também para ser traduzido, e remettido a V. Exa., como agora faço; no qual verá V. Exa. melhormente versado da Causa sobre os Mis- sionários, e Sobre os novos Christãos. A V. M. Exa. Pessoa de V. Exa. g. Deus m. a Macão 10 de Dezembro de 1785 [Anotações marginais] [No topo, à esquerda] A Vmo mo M. Exo. Snr. [No canto inferior esquerdo] Única via [Carimbos] [No centro, à direita, abaixo do texto principal] (Selo circular com inscrição parcialmente legível: "ARQUIVO .

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[Page 1] [Texto Principal] Traducção de hum Edicto Chino a fixado em Macau (a) em 15 de Mayo de 1785, em que são expostas as Sentenças do Tribunal dos Crimes Contra os Missionários, e contra os Christãos. O Sontoc das duas Províncias de Guangdong e Guangxi, por nome Chi, e (c) o Foyem da Província de Guangdong chamado Lua; fazem saber q no anno quinquagefimo do Imperio de Qianlong no decimo quinto dia da terceira Lua (d) approvarão hú Edicto emanado do Tribunal dos Crimes, na conformid. das Ordens do Imperador sobre as circunstancias abaixo expostas (e) O Juiz de Crime da Província de Guangdong pre- zentou hú Memorial ao grande Doutor Ho, que tem a dignid. de Hing, ou Ministro do Imperador, entre os (Conselheiros do Tribunal dos Crimes) em que avizavão ao Imperador de q havia succedido: Escreverão tambem ao Sontoc rogando lhe de escrever ao Foyem da Província de Guangdong (f) p. executar a fazer defua parte, de con- certo com elles as buscas necessárias. Na Expedição del- lida (de Edicto acima mencionado) se Lê em huma folha nelle incluzo, o seguinte — O Grande Doutor Kong Ho, seus collegas com todo o respeito avizão ao Imperador que por obedecerem as fuas ordens, examinarão com exacção, determinarão seus avizos a respeito do que lhe tem sido encarregado. [Anotações marginais] (à esquerda, vertical) (a) Este Edicto foi afixado com Cantão a 7 do d.mez. (b) Chamão Sontoc na China, o official do Imperador, encarregado de governar por si, Lua, o qual sempre duas Províncias. (c) O Foyem he depois do Sontoc o primo Official do Imperador em cada Província, faz as vezes do Senhor na sua falta, e governa junto com elle, quando este mesmo preside. (d) isto he em 23 de Abril de 1785. (e) o que se segue he uma observação preliminar, sobre os dois ocasiões ao Edicto deg retrato. (f) O Sontoc de Guangdong estava então em Pekim, e o Foyem governava só, na sua ausencia.

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[Page 1] [Texto Principal] O principio das taes Cauzas he este: O Sintoc de Houquang avizou ao Imperador q se tinham apanhado Europeos, gente estrangeira, a saber o Padre Iozé (q) e seus companheiros q querião ir p. Sing (h) p. pregarem a Religião. Consta pelas averiguaçoens q fizeram feito q elles forão conduzidos de Cantão por Kinlou, Kiao tchin Hang, e Pedro Hai, por poderio de Poukingtchi, e de Pie Licou. Sem se tambem annunciado q por meyo das indagaçoens q fizeram feito na Provincia de Kansí, se tinham ali descoberto, eporeo (q) Grima, Manoel, e Jaques Vang todos Europeos, e Estrangeiros, q ali pregavão a Religião. Sem se reconhecido pelos exames feitos, q forão conduzidos sucessivamente pelo Padre Ilio (q) já falecido, e por Domingos Tchang e Kinlou, mas escondidos, e conduzidos de duas coutras partes por Poukingtchi, coutros. Finalm. se deu avizo q se tinha apanhado na Provincia de Shansi hu’Estrangeiro Europeo chamado Antonio q ali pregava a Religião, tendo sido ali introduzido, escondido por Li meu lo, e Santienpao. Sendo todos os Santos etoyens dado avizo ao Imperador, em varios tempos, de todos estes factos, os mesmos prisioneiros tem sido enviados a Pekim, p. ali comparecerem no Tribunal, onde receberem as sentenças. Acdecime oitavo dia da undecima Lua (k) do anno quinquagefimo, instruidos das intençoens do Imperador (l) declaramos por prejudiciais, simos aos Coraçoens dos homens, e contrarios anefos cos homens, os Estrangeiros Europeos q pregão a Religião p. seduzir todo o mundo. Demais pronunciando esta [Anotações marginais] [À esquerda, topo] (q) Adiante se verão os nomes, Paizes, equalidades degtes prisioneiros Europeos. [À esquerda, meio] (h) Cidade Capital da Provincia de Kansí, ou Chenst. [À esquerda, abaixo do meio] (q) Vital Kuo era hum sacerdote China, Missionario da Propaganda. [À esquerda, fundo] (k) isto he em 21 de Dezembro de 1785. [À esquerda, muito fundo] (l) Primeira sentença q he geral, apreliminar.

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[Page 1] [Texto Principal] sentença contra o P. João, e os outros estrangeiros Europeos, pazos, eremíticos a Pequim, damos ao mesmo tempo em nome do Imperador outra Ordem p/ ser publicada em todos os Lugares: a saber, Que além dos Europeos, todos aquelles q/ se achão em todas as Provincias, (e q/ se chamão Chinfous, ou Padres espirituais) deverão ser reprimidos severissima- mente. Em consequencia todos os naturaes deste Paiz q/ são chamados Padres Espirituaes, e q/ fão honrados como se fossem Officiaes, ou magistrados, devem ser castigados gra- vemente, de huma maneira proporcional a seu crime. Quanto ás pessoas ignorantes que forem deixadas seduzir pelo interesse das riquezas, da prata, ou dos So- corros (q/ esperavão receber dos Pregadores) Julgamos q/ devem ser condemnados a desterro p/ o Paiz chama- do Yli, onde ficarão sujeitos a hua dura escravidão debaixo das Ordens dos Hiequelou (m). Se alguns des- tes malfeitores tiverem recebido prata dos pregadores, suas Casas, seus bens lhe serão tirados, confiscados. Igualmente serão condemnados — digo devem condenar — á mais rigorosa escravidão, e desterro, no mesmo Paiz Yli, debaixo das Ordens dos Hiequelou, aquelles q/ tem trazido, ou introduzido os Pregadores da Religião; e suas defesas, e seus castigos deverão ser manifestos ao publico. Pelo que desperta as pessoas da plebe deste Pa- iz, q/ se tem aggregado a esta Religião prohibida, posto q/ a hajão Recebido de seus parentes, e antepas- sados. He precizo ordenar lhes cuidadosam.te anun- ciarem, de entregarem sem demora seus livros, cader- [Anotações marginais] [À esquerda, no meio da página] (m) Nomes dos Man- darins Manchus, q/ residem em Yli, e que são Vassallos do Impe- rador. [Carimbos] [No centro, à direita, abaixo do texto principal] (Selo circular com inscrição parcialmente legível: "[.][.] IMPERIAL [.

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[Page 1] [Texto Principal] nos de Oracões, escuras semelhantes & foram queimados desde logo. Pode o deferido hí determinado na conformidade das Leis, as quaes devem ser despidadas, expiricadas. Mais como todos os Sintos, e os Joyens das Provincias de Houkuang, Shansi, Kansu, e també nos tem remetido todos os transgressores que tem sido apanhados, com todos os procedimentos feitos a seu respeito, e os interpretes Honpao, elyanghio; examinando pois as listas dos malfeitores, temos visto que entre elles havia ainda da criminosos, a saber Pedro Tsai, Bartolomeu de Soad Yao, coubros & tem introduzido acompanhado de Europeos, osquaes fão de numero dos principaes transgressores, então obstante athe apresente elles não forem ainda subidos a julgamento, por isso vos todos Sintos, Joyens farão procuralos seriam, equando os achareis enviados aqui. (Pekim) Emfim como o numero dos Criminosos é m.to consideravel, eg. não hé approxito de os deter muito tempo nas prizoes, os julgaremos incofantem por Esta sentenca diciziva. (n) Pelos exames (que até aqui fizeram feito) setem descoberto que nos Paizes da Europa, aquelles q. seguem a Religião do Senhor do Céo reconhecem hum Papa, o qual tem aseu cargo toda a Religião: Abaixo delle são os bispos, e depois destes os vigários em ul-timo lugar os Padres Espirituaes (ou os sacerdotes) to-dos aquelles que professão esta Religião tem p. Re-gra fazer abstinencia humarvez todos os sete dias: [Anotações marginais] (No lado esquerdo, verticalmente alinhado à margem) (n) O que se segue contém lues preliminares, sobre as quaes he fundada a fgd Sentença. Aquellas q. immediatam se seguem parecem tiradas dos procedim., e inquirições feitas nas Provincias.

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[Page 1] [Texto Principal] Elles honrrão, & reverenciam a fraz, nas Verônicas, exortam os homens à Virtude. Deitão Oraçõeis em lingua Europea: dão se a todos os que abraçam adita Religião, Rozários, Imagens, Calendários &c. Achando se entre ellas quem guarde o Celibato desde a infância, quem faça a lingua, e as Letras Europeas, podem ser admitidos a ajudar os Bregadores da Religião, e felle manda, neda sem demo- rar sua licença concedida pelo Papa para serem ele- vados ao sacerdócio, e para o diante felle mandão to- dos os annos oitenta e cinco patacas. Os nomes dos Europeos escritos na lista dos Cri- minozos são estes: Os que setem apanhado em Hangquã são: primeiro: o Padre Luiz, segundo: o P. Iozé ambos natu- rais de Toscana, Reino da Europa: terceiro: o P. João de Sa- fary, q. afim como o P. Jaques Vang (o) filho do Reino de Lurion: quarto: o Padre João Baptista Demandello. Antonio apanhado em Chansi, e Francisco Grima, tambem chamado o Bispo Ian, apanhado em Chensi, fão do Reino de Italia. Francisco Grima chegou afantado no Vigésimo Terceiro anno do Imperio de Qianlong, (q) (isto he em mil setecentos cinquenta e nove), cofali- cido Padre Kuo, natural de Sigan, o condutor defan- tao afidade de Sigan. Antonio chegou a Cantão no quarenta e sexto anno de Qianlong dedonde foy conduzido athe Chansi por limuelo original desta ultima Provincia. (R) Pelo que desperta os novos Bregadores Jaques Vang, Iozé & Seus Companheiros he precize ser prezo. [Anotações marginais] (No lado esquerdo, verticalmente) (O) M. Ferrati, prezo na Provincia De Xensi onde estava havia fomente al- guns mezes. (p) Este Padre Joao Batt. foi Original da Ilha de Fan- dia. Todos estes Miffio- narios, & Bispos a excep- ção de M. Ferrati fão da Ordem de S. Francisco. (p) He certo q este Bis- po, fenaõ quatro, ou feice annos depois he q entrou na China, & fera é 1763.

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[Page 1] [Texto Principal] que afantão chegão mercadores voltando afeus Paires publicão q na China havia grande número de pessoas q seguião a Religião do Senhor do Céo, (1) q sendo sabido todos estes malfeitores, confiando-se em taes despeza- ens tão favoraveis afeus intentos efe puzerão desde logo a caminho, e com bastante contentam q chegarem afantão, onde com effeito chegarão no anno quinqua- gefsimo sétimo, ou quinquagefimo oitavo de Qianlong, com intenção de seguirem mais adiante para promulgarêm a Religião, mas no Caminho p Elensi, sendo conduzidos, e dirigidos por Pinlou, Pedro Lai, couros forão apanhados em Siangyang. (2) Sendo nos pois examinado por nós mesmos, ficefivam todos a quelles cujos nomes se acão na Lista dos Criminosos, q chegarão a esta fidade, eis aqui as demais destes exames Le se nos Annaes (ou nas Historias) q Imperador Kangxi, havia ei Europeo em Xigan chamado Moey hung, q ali tinha edificado sua Igreja dedicada ao Se- nhor do Céo, e fazia p sua ajutencia, e ale anunciou a Religião alle oprincipio do Imperio de Yongzheng, oqual proibindo pregar se a Religião, este Europeo foy degradado p Macau, cobrigado de deixar sua Igreja, e suas Casas, porem como era devedor de algu dinheiro a Yongzheng, lhe deixou seus Edificios empega- mento. Yongzheng vendeo a metade, afaber a Igreja p servir de alojamento aos Officiaes, ou Magistrados, e as Casas pequenas, q erão aolado da Igreja, no numero de vinte duas, as vendeo a Sangli, e Tungyung Tomás segunda vez. [Anotações marginais] [No lado esquerdo, margem superior] na china nõ depois mas estavem em outra Provincia, indai entrou em Kansi sendo p lograr fe q su- pomos em 1785, q corres- ponde ao 50 anno de Qianlong, entrou em Chan- tong em 1773.- [No lado esquerdo, abaixo da nota anterior] (1) Os Christãos na China servem-se deste nome: O senhor do Céo, p significar Deus. [No lado esquerdo, abaixo da nota anterior] (2) Segundo as explica- coens tiradas dos exa- mes feitos em Pequim pelo Tribunal dos Crim.

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[Page 1] [Texto Principal] Depois d’anglie os alugou a hum Sinlou, Licou y Tchang, e Luis Houang que j. professão a mesma Religião. No anno Vigésimo sétimo de Qianlong isto he em mil setecentos setenta e Dois. Defunto Padre Hue, sendo de concerto com Jouhingthi, únculo, adigar Fran. Grima p. ali governar a Re- ligião; ali esteve escondido mais de vinte annos, ora na Casa de Sinlou tinha alugado a Tangle, ora naquella de Jouhingthi, outras vezes em Casa de Siutsongefou q. pro- fessava a mesma Religião. Neste tempo foy elle os prosé- litos aqui nomeados: Cuangyeou li, Ichanszeou, outros até o numero de dezoto da fidade de Poynam, Poun- king da fidade de Poutching, Cuang tchin hung, e Poun yeou, da Cidade de Techoui, Lang Kouang, da fide de Foupin, Lengsin, Yusin, Peyeou da Cidade de Hoci- tchang, outros. Desde a chegada de Fran. Grima a Chensi, como Sinlou ia todos mannes afantão p. comprar mercadorias da Europa, elle lhe confiava suas Cartas, p. q. as entregasse em Cantão ao Procurador de Roma, p. este as enviar à Europa (v). Desde o trigésimo primeiro anno de Qianlong, o Procurador de Roma confiava a Sinlou cada anno duzentas e cinquenta patacas, quando sahia de Cantão p. Chensi, q. vindão da Europa p. Fran. Grima: alem de vi- tenta e cinco patacas q. costumavão dar p. Jouhingthi, Fran- cisco fornecia cada anno a Sinlou os livros, o Vestuario, eo dinheiro q. elle tinha precisão, por q. elle lhe, vinte p. haver aprata, e as fartas. O Procurador de Roma lhe dava tambem oitenta patacas p. fazer o seu Commercio. Na terceira Lua do trigésimo sexto anno de Qianlong (em mil setecentos setenta e hum) Pielicou, Christãos (x) convidou por sua Soma dedinhã? Domingos Tchang p. lhe procurar a fanta [Anotações marginais] (à esquerda, topo) (u) Este Sinlou, era o Correio das Missões, para a q. Licou y Tchang era Calleguista, e tambem cor- reio em caso de precisão. (à esquerda, meio) (v) Isto foi em 1766, anno em q. o Padre Fran. Grima feito Bispo, elevido em tudo 23 annos. (à esquerda, base) (x) Tambemuardote [Carimbos] [No centro, à esquerda] Selo circular com inscrição parcialmente legível: “MUSEU DE ULTRA-MAR / LISBOA” — texto central ilegível, borda contendo estrelas e elementos decorativos.

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[Page 1] [Texto Principal] O Padre Manoel (1) Europeo de origem, domiciliado em Macau, e o Padre Barnabe, China (2), q̃ com effeito foraõ conduzidos a Fantão p̃ ali ajudarem seus Irmãos os Pre-gadores da Religião. Barnabe depois de ter prometido dizer missa, emais em Sigan, se foy dali a Chansi no território de Fongtchou, porem Manoel ficou nas Casas das duas famílias de Fouchingtski e De Hanfongtsai, cada anno recebia oitenta e cinco patacas: neste mesmo tempo Peli-cou, Heng-Koue, e Limão Licou por jeraõ igualmente Dois Espirituaes agregadores da Religião recebião todos os annos oitenta e cinco patacas, & todas erão havidas de Fantão por Pinlou. No anno quarenta e seis do Kienlong (em mil setecentos oitenta e hum) Francisco Opima, por sua avançada idade, desejava desencarregar-se do cuidado de governar a Religião, motivo por q̃ tendo noticia q̃ o Padre Antonio estava na Cidade de Tayquen, Província de Chansi, onde annunciava a Religião, lhe escreveo sem demora p̃o encarregar do governo da Igreja dos Christãos de Chensi. Antonio se transportou em verdade a fid desiguar aposto em Casa de Fouchingtski, e fe-encarregou de governar a Religião, mas poucos dias depois se voltou p̃ Tayquen. Havia ali hu certo Catano Siu, natural da Província de Hansou, q̃ era conhecido familiarmente de Antonio, de outros muitos, sabia algumas cas-Letras Europeas, pelo q̃ Antonio logou por Cartas àquelle q̃ governa a Religião na Europa, de permitir q̃ elle fosse feito Sacerdote (ou Padre Espiritual), e que pudesse annunciara a Religião com elle em Chansi, em [Anotações marginais] [À esquerda, margem superior] (1) Por sobrenome Gonzalves. [À esquerda, margem central] (2) Este Padre Barnabe he China, enão Europeo: seu nome de familia he Chang.

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[Page 48] or [Pagina 48] [Texto Principal] consequência do anno quarentagésimo sétimo se De enviarão cada anno da Europa oitenta e cinco pacas de subsidio p.º Antonio, outro tanto p.º Caetano, os quaes ti- nham sido levados defantão por Pinlou. Ora se por consequência do deferido ver-se) quais tem sido as acções de Françoima, e de Antonio, q. pregaraõ a Religião em Chensi, e Chansi, de Taiking tchi, de Santienpao, outros semelhantes q. os tem introduzi- do, escondido, e de Pinlou q. lhes servia de fornecedor p.º trazer as Cartas, e a prata 80. No anno quarentagésimo oitavo, na citada Lua) (88) como Françoima estava quebrado de Vellica, a que) Antonio q. se achava encarregado do governo da Religião ajustaria m.º longo em Chansi, e q. os Christãos de Chensi, não tendo Bispo proprio, deixarão fazer vir outros Eu- ropeos Pregadores da Religião, Souhingtchi, e Pie Lieuw sendo ambos de acordo julgarão dever auxiliar seus in- tentos. Sucedeo por acaso q. naquelle mesmo tempo Pin- lou, e Siao Chin Kang tendo comprado alguás pelles, ou fursos q. elles propunhão liv vender afantão, Souhingtchi, e Pie Lieuw lhe confiarão cartas dirigidas ao Procura- dor de Roma pelas quaes lhe instavão de excitar de- novo alguns Europeos ahirem p.º Chensi, p.º lá pregarem a Religião. Então Pinlou deu vinte taes de prata a Licao yfchang p.º reparar, cernar os quartos q. devião ser o do- micilio daquelles Europeos. Pinlou, e Siao Chin Kang sendo chegados afantão na undecima Lua, reunindo-se a Pedro Kai, entraram na Casa do S.º da Torre, Procurador de Roma, elle derão as Cartas de Souhingtchi, de Pie- [Anotações marginais] [À esquerda, margem superior] (48) Somes de Setembro de 1783. [Carimbos] [No centro, à direita] (Selo circular com inscrição parcialmente legível: “. DE GOA .

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[Page 1] or [Pagina 1] [Texto Principal] licou. Este tempo já os quatro Europeus João, e seus companheiros tinham chegado a Fantaõ, aos quaes o Procu- rador de Roma deu logo esta noticia, dizendo-lhes que se dispunham p. irem promulgar a Religião em Chensi. (aa) Na primeira Lua do quadragésimo nono anno estando já p. partir de volta p. Chensi Sinlow, Siao chin kang, o Procurador de Roma avisou a Pedro Hai, q. os quatro Europeus q. lhe tinham pedido estavam pront- os, e não tardariam a pôr-se a caminho. Pedro Hai escreveu sua Carta q. entregou a Sinlow p. levar a Siangtang ao Padre Lieou Haitie, (bb) nella decorren- dava a este Padre de procurar, e alugar sua Embar- cação de Christãos p. vir a Fantaõ, dali levar quatro Europeus até o territorio de Fantching, onde fe- ndo chegados elles pagariam na Embarcação de Chris- tão Lieou Hong Suen), a alojar-se em sua Aldea até q. na quinta Lua se lhe enviasse, como se tinha concordado, gente da Metropoli de Chensi, p. vir procurar os ditos Europeus a Fantching, e conduzi-los a seu destino: Estan- do tudo afiançado bem disposto Sinlow, e seu companheiro se puseram a caminho Na mesma primeira Lua, SiuSin, q. era da mes- ma Religião, se achava em Cantão com sua embarca- ção (cc) na intenção de levar dali a Houquang, Jaques Yang Europeu p. pregar a Religião: mas nesta passagem SiuSin morreu de doença: Sua Viuva conduziu pois Jaques Yang à casa do Padre Lieou Haitie, dando-lhe aviso q. tinha vindo p. Houquang p. ali pregar a Re- ligião: Este Padre conveio logo Jaques Yang para [Anotações marginais] (No lado esquerdo, margem superior) (aa) Esta primeira Lua principiou em 22 de Janr. de 1784. (No lado esquerdo, margem central) (bb) Hei hú Mipion? Chino da Propaganda, q. estava em Hou Kong ang, ou segundo outros, Ium Eo Jesuita Francês. (No lado esquerdo, margem inferior) (cc) Esta data é falsa; elle tinha partido de Fantaõ como o Padre Jaques Yang, e eu M. Ferreti em 22 de Setembro de 1783, emerree no principio de Dezembro seguinte.

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[Page 1] [Texto Principal] Vfidade deshantang p. casa de hum Christão chamado Cohe outchien, q ofer pagar ahu tempo p. a descho Christão cha- mado Licou Hocitchien. Sinlou fazendo sua viagem chegou às hantang no principio da terceira Lua, entregou a Licou Hactie as Cartas q lhe erão dirigidas de Pedro Kai. Licou Hactie tendo lido estas Cartas soube q Jaques Vang estava acha- do em casa de Licou Heci Tchuun. Ora Sinlou, Tou Hintchi, e outros tinham convidado Licou Heci Tchuun para fazerem aviação de fantão, aconduzirem aquelles que se esperavaõ p. governar a Religião, porq os quatro Euro- peos q o Procurador de Roma tinha dermetido p. isto, nada se tinhaõ ainda posto a caminho, o q sendo dezolvido Sin- lou acompanhado de Schew Tchin foy a casa deste mesmo Licou Heci Tchuun, donde tirou (Europeos) Jaques Vang, p. conduzir comigo a Chensi. Servio se p. isto da Embar- cação de Licou Hocitchien, ate paparem o lugar chamado Santching. Então Sinlou tendo experimentado a capaci- dade de Licou Hongtiuen, lhe confiou, encomendou todo negocio q devia executar se na quinta Lua, concernente aos quatro Europeos q o Procurador de Roma devia enviar a Chensi, p. governarem a Religião, no aquelle consento. Sinlou prosseguiu seu caminho ate Sigan, onde deu par- te a Duhingthi de tudo q fehira passado, Duhingthi, e Hanfangkai receberão Jaques Vang, se esconderão em suas Casas. Entra tanto Pedro Kai depois da partida de Sinlou, deixou Companheiro p. Chensi, deligeniou p. g.

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[Page 1] [Texto Principal] João, e seus Companhões fezuxem afamindo p.ão Provinci- ão, mas não sabendo se as Embarcações estavão promptas, e as Vias preparadas, chamou os Christãos Schang yung sin, e Pedro hiai, com elles partio no Curso da fegê Lua p. Hiantang, donde depois de chegar encontrou (Padre) Lieou haite q. tinha já alugado as duas Embarcações dos Chris- tãos Longheutchin, e Longminfang, Pay effille, pelo pre- ço de vinte taes de prata (dd), alem da outra embarcação de Christão Lieoutchin teuon q. tinha alugado pelo preço de- z taes. Havião ajustado Hõm q. Lieou haite, e Lieutchin tehuen fossem ao mesmo tempo afantão para deceberem, e acompanharem os Europeos. Estando as Couzas assim dispostas, voltarão p. Cantão onde chegarão no decimo oitavo dia da tercera Lua intercalar (ee), onde Pedro hiai fez aos quatro Europeos o Padre João, e seus Companhõs tomar vestidos Chinecos, antes de conduzilos às Em- barcações q. por ir João yao, e Bartholomeu Sie, para os afociar a Schang yung sin, e a Pedro Sie, e a compa- nharem os Europeos, porém elle não partio, mas escreveu sua Carta q. deu a Schang yung sin, p. ser remetida a Sita, e Lieou, nafio de Ouling, naqual lhes Dogava de enviarem seu sobrinho Liouan, acompanharem os Europeos q. deviad ir p. Santching. Em fim Schang yung sin com seus com- panheiros, e João com outros Padres se embarcarão, apartinão defantão, e chegarão no Territorio da fidade de Hentchens no Hounan (A donde sendo detidos pelos ventos contrarios) Schang yung sin, partio logo por terra a Ouling, a faze de Sita p. lle logar, que com seu sobrinho Liouan viehe p. acompanhar os Europeos, no que convindo Sita, Schang- [Anotações marginais] (No lado esquerdo, acima) (dd) Muitel da China p. za quasi sua onça, e hum quarto p. de França, e vale quasi 7 libras, e 30 soldos, ou 8 libras se a pa- ta hi p. vara. (No lado esquerdo, centro) (ee) Esta Lua era entre a 3ª e 4ª Lua. Ella é lua 53ª Lua q. se ajunta ás outras doze de dois em dois, ou cheia embora annos. (No lado esquerdo, abaixo) (f) Hou Kouang he dividido em Septentrio- nal, e meridional; esta Provincia tem dois fun- dos; o Hounan he aparte meridional desta Prov.

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[Page 1] [Texto Principal] Yunglin partio p. ſhangtang. Naquelle tempo o Padre João, e seus companheiros estavão aſſiſtindo nas Casas de Licou Tchingte, de alguns outros depois de ſtarem ali demorado pouco mais de dez dias Pedro ſie, Bartolomeu ſie, e João yao partirão p. Cantão. Pelo que deſpeita a Licou Houi tchuen, não podem do ſir mais longe, por ſe aclar doente della parteua, convidou, ou excitou outro Chriſtão chamado Licou Chekrie, p. ajudar, e aſſompanhar Licou Tchingtchuene, e Chang yunglin p. Chenji. Elles ſe departirão nas duas Embarcaçoẽs de Long Houetchen, e Longmen fang Bay, e ſelhe, etendo partido dali vierão achegar a Fantching ne de cimo dia de ſetima Lua. Licou Hlungſiuen, tendo ſei informado naquelle lugar ſe Einlou, João Chin kang tinlão já deſcoberto os Padres Europeos, etendo ſabido que não tornou a embarcar, e continuaráo ſuas Viagens, e então Chang yunglin deu a Licou Tchingtchuen, e a Licou Chekrie, afada ſei quatro taes de prata, emais huma quinta parte de ſei taes, mandando os p. ſuas fazas. Aos doze da meſma Lua, iſto he de agoſto de mil ſetecentos e oitenta e quatro, as dez horas da manhã tendo chegado ſuas Embarcaçoẽs a Praya, e dado fundo, chegou o ſille Adoptivo de Licou Tchingſiuen (gg) chamado Licouki, o qual aſſompanhado de Licou, e Ul piao, e outros guardas do Governador de ſhangyang, vinha correndo p. elles gritando: Eia aqui viguardas que vêm p. apanharem os Sectarios deſua Religião impura: O Padre João, e ſeus Companheiros vendo aquello, [Anotações marginais] [No lado esquerdo, verticalmente alinhado à margem] (gg) Este Licou Hlung ſiuen, estava peſoal mente embio das Embarcaçoẽs p. conduzir os Miſsionarios. [Carimbos] [No centro, à direita, sobre o texto] (Selo circular com inscrição parcialmente legível: "…LICOU…" e um símbolo central, possivelmente armas ou monograma. Texto periférico ilegível.

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[Page 1] [Texto Principal] desembarcarão logo & fugirão; Licou, et Iljiao, e seus companheiros entrarão em bia das Embarcações, porém não Schangyungsin com Liú Caixia desferro, elle darão plan- chadas nas Costas com as suas Catanas, intimando e forte- mente dizendo-lhe que elle estava m° criminoso, a fim de lhe extorquir prata. Licou, hi fazendo-se medianeiro, propoz de fazer sua composição, disse aos guardas que Schangyung- sin lhe offerecia seiscentos taes de prata: os guardas despre- zando esta quantia por m° modica, quizerão que se abri- sem os fuxoens, p̃ delles tirarem o q̃ se satisfazem, e de forma que Schangyungsin, com Long Kew tchin, puzosal- mente abraçou Li Cai xab, e tirando dois cartuxos de pes- sas de prata, onde havia clavado cento e duzentos taes, as de- rão a Licou, et Iljiao, e a seus companheiros, q̃ depois de as terem recebido soltaram sem demora Schangyung- sin, e se forão deixando todos em liberdade. Hum (espécie de) Sargento encarregado de vi- giar a Praça, Pretcheou, tendo ouvido falar deste fato de Licou, et Iljiao, (dos outros de sua violência), e fingimento, foi tambem às Embarcações, e andou busca actue em bia algibiras de vestido, hu Relógio, e liu fa- ca da Europa, outras cousas, e tirando o Relógio o es- condeo, e se foy. Chu Quan nien, q̃ comandava as Tropas da Fid° de Schangyang, ouvio falar desta aventura, e correu desde logo, p̃ ver o q̃ era, og sabido por Schang- yunglin, Long Kew tchin, e Longmin fang fugeram com toda apressa.

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[Page 1] [Texto Principal] dos utensílios, Imagens & destes Europeus, não faltava lá Relógio: querendo castigar este roubo, ordenou ao Larg Sze techeou de apreçar, & de destituir; este vende-se ex- posto a perigo de ser reconhecido culpado, fedeitou armad, emergilhando por baixo da água, se escapou, escondeu. O Governador de Shangyang deu aviso desta pri- zão ao Vice-Rei, & citou os Criminosos a seu Tribunal, enviando com toda apressa Cartas aos Governadores das Províncias de Cantão & de Shensi, & fê-los capem, que deixem todos os malfeitores q’em diferentes tempos ti- vessem fugido, & depois de presos os fizessem compo- rizar no Tribunal. Prenderam-se também em Shangyang dois femine- is Sinicos, Piao ching Kang (hh) & ande busca achou lou lle acharão dez Cartas & trazia de Pequim, q’le tinha sido confiadas por Nâsin & Ouangsin, pessoa da Igre- ja do Senhor do Céu: ellas erão dirigidas ao Procura- dor de Roma; demais havia três Cartas em caracteres Europeus, q’ Pie Licou, assistente em Sigan, mandava a Peng Acui, Licou Hauie & Pedro Hai, as quaes Cartas, se enviarão a Shensi p. serem examinadas. No mesmo tempo o Boyen de Shensi, tendo feito as diligências, prendeo Fran. Epima, Manoel & Jaques Yang, digo Jaques Ouang, e mesmo fez a Siutrongfou & Hanfongtai, q’os tinham escondidos, emais a Goi Sze, Han Kang, Holan, Han Sze, coutras q’tinham conduzido de Cuo, coutras partes Jaques Ouang p. esconder; tambem foy preso em Shansi Antonio Europeo, e ao mesmo tem- po Cantienpao, que o tinha escondido, e todos forão [Anotações marginais] [No lado esquerdo, na margem] (hh) Erão os Corregos de Shensi e Shansi.

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[Page 1] [Anotações marginais] [No lado esquerdo, verticalmente]: (31) Sentimento do Tribunal dos Crimes sobre a Religião. [Texto Principal] Citados para o Tribunal. Sendo examinados todos os Criminosos sobre cada hum dos artigos afirma declarados, & conhecemos q̃ tudo confessavão, sem negarem cousa alguma. (31) Temos examinado a Religião, ou a Doutrina Europea de todos defua, caindo q̃ senão deve comparar com outras differentes Seitas q̃ são más, com tudo (eixaqui oque felle Deprilende) tem sido acusadas de se introduzir, promulgar, estabelecer em segredo: não há algũa licença concedida aos Povos deste Paiz p̃ a abraçar, antes iffo he proibido desde mt. tempo pelas Leis; e apesar disto todos estes malfeitores tem tido o atrevimento de se introduzirem no Paiz, de estabelecer nelle Bispos, e Sacerdotes, afim de Seduzirem insensivelmente os motivos porq̃ he precizo extinguir pouco a pouco esta Religião, e não soffer q̃ ella se multiplique. De todos estes Europeos q̃ frequentão Cantão, e Macau, não tem outras vistas mais doq̃ pregarem as suas doutrinas, porq̃ não fes espalhão elles na Provincia de Cantão donde chegão? Para q̃ tem elles querido penetrar as Provincias de Shensi, e Honan? Por meios das diligencias feterm descoberto q̃ Manoel, Franç grima, e Antonio afistirão m. annos, e pregaram desde m. tempo a Religião nos Paizes de Shensi, e Honan. He p̃ decaer q̃ hõn não haja desta qualidade de malfeitores nas outras Provincias, occupados em fazer assembleas, e edificar Igrejas p̃ Seduzir o povo.

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[Page 1] [Texto Principal] Sim, Sigan Houkouang, Chantong, Pekim, outras Províncias, e por ella consta que além do Padre João, e seus companheiros, há ainda outros Europeus em outras Províncias; por isso, se necessário, procurar exactamente, e penetrar cada colónia tudo, e pois temos, sem perda de tempo, formar as perguntas, e composto o exame, ordenado denor a Hoangpao, e aos outros intérpretes, de explicar as nossas palavras ao Padre João, e aos seus companheiros. Todos ditos Franciscanos responderão nestes termos: (KK) A nossa pátria está distante do Império da China muitas mil léguas; nenhum motivo nos conduz a ele, senão o desejo de nele pregarmos a Religião, e exportar os homens à prática da virtude. Ignorávamos absolutamente que houvesse na China Leis que proibissem ao Povo de seguir, e abraçar a Religião, (LL) sendo apriori. Ver que vinhamos à fantasia, ignorávamos os Caminhos que conduziam a diferentes Províncias deste Império, mas tendo ouvido dizer ao Procurador de Roma, que ali se achavam gentes de Chensi, que pediam quem governasse a Religião, nós nos determinamos a vir com elles: mas tocante ao mais não tínhamos premeditado outro algum desígnio com que hir afhensi (mm). Quanto a Manoel Francisco Gnimã, e outros, disseram que era verdade, havia tempos passado muitos annos em Chensi, que com tudo não tinham ousado fazer assembleias públicas, nem erigir alguma Igreja, mas que elles tinham decebido, ensinado e participado particularmente todos aquelles que de boa vontade queriam entrar na Religião; que o Padre João, e seus companheiros, afsem [Anotações marginais] (KK) Confissão dos quatro Padres Franciscanos. (LL) Hiero que estes Padres Italianos vierão até Macau na ideia de que fazia pregar na China publicamente. (mm) Confissão do antigo Bispo, do Padre Manoel F. [Carimbos] [No centro, à esquerda] (Selo circular com inscrição parcialmente visível: "ARCHIV. DE.

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como Jáques Yang, q̃ actualmte estão presos, erão denume- ro dos dez Padres q̃ vierão à China, q̃ elles absolutamte ignoravão onde existião actualmte. outros cinco H. Pelo que toca a Sinlou, seus Collegas, q̃ todos sabião deste Paiz, tem já violado as Leis, abraçando a Re- ligião, demais tem sido acusados de introduzir ocul- tamente os Europeus neste Paiz, p̃ nelle promulgarem a Religião, delir, evirom trazer suas Cartas, de os escon- der, escondurilos de Macau, e outras partes. Qual seria pois a sua intenção, visto q̃ todos estes culpados não erão Sacerdotes, erão decebião prata dos Europeos: Mo- tivos porq̃ temos ordenado sem demora lêr novo ex- ame, e perguntaas vigorosas: Aque Sinlou disse, ou respondeo o seguinte: Siao tehin kang, eu professamos a Religião do Senhor do Céo, q̃ temos guardado dènosso Paiz arrazão porq̃ eu conheço o Procurador de Roma, E porq̃ hia todos os annos a Macau fazer commercio demercadorias da Europa. Estes ultimos annos Sou hingthi vendo q̃ Franc̃gnimã era já velho nos Sinla recomendado de logar defua parte ao Procurador de Ro- ma) de convidar outros Europeos p̃ entrarem em Macau, p̃ ali governarem a Religião, eu considerand que a Religião do Senhor do Céo não tem outro fim p̃ sua instituição senão de conduzir os homens a obrar bem; prometi q̃ eu livria a Macau p̃ chamar em seu nome os Europeos, e ao mesmo tempo conduzir desbiantang a Censi Jáques Yang: Eu não sabia certam. q̃ isto fosse proibido pelas Leis.

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[Page 1] [Texto Principal] Cau para levar fardas, e prata; nunca aprendi as línguas da Europa, então fui sacerdote. Além de oitenta patacas que eu luá ver recebia somente do Procurador de Roma, não recebi mais prata algũa. Siao Tchin Kang, sendo perguntado, respondeo o mesmo. Schang Yung Sin, e os outros q̃ costumavão acompanhar os Europeus, assim como Siu Tong Fou, e outros mulatos q̃ os escondião em suas casas, responderão hoje desta forma: Nós nunca tivemos outro motivo p̃a acompanhar, esconder os Europeus, senão o decoro, e fazer-nos profissão de seguir doutrina dos dois do céu. (nn) Gnai Kiuân, chegando de Cantão a Pequim, e sendo fido citado ao Tribunal, confessou o seguinte: Eu aprendi em Macau (da Província de Cantão) a língua, os caracteres, e as orações dos Europeus. Os estrangeiros europeus q̃ afixtem nos navios me logarão de encarregar-me de enviar, e receber as cartas europeias; elles me chamão Padre Espiritual. Todos os annos recebia cem taéis de prata, mandados da Europa; então me ocupava em pregar a religião. Ignoro intimamente o q̃ fazem Pinlow e os outros em clamarem os europeus p̃a irem pregar a religião Christã; que os europeus fornecão prata a todos aquelles que são afiliados p̃a ajudar os pregadores da religião; elles serem afocidos, mas não feda prata áquelles q̃ se fazem Christãos. No momento de pronunciar a sentença con- [Anotações marginais] (No lado esquerdo, verticalmente) (nn) O P. Simonelli (China), Procurador dos Missionários Portuguezes de Pequim e doutros [Carimbos] (No centro, à esquerda, abaixo da anotação marginal) [Selo circular com inscrição parcialmente legível: “.LITURGIA.

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[Page 1] [Texto Principal] Tra todos os Criminosos, temos outra vez deputido a nossos inter- rogatorios, e todos têm confirmado em sumo. (00) Temos acondicionado por todos estes exames q. os quatro Criminosos, o P. João, e seus Companheiros, todos Estrangeiros Europeus, ignorantes das proibições feitas pelas Leis, não têm porto dificuldade em obedecer ao Procurador de Roma, a Sinlou, e outros semelhantes q. os convidarão a dizer occultam a Sigan, p. ali pre- garem sua Doutrina: Que Francisco, e António, q. occultam entraram em Chensi, e Chanse, previdirão lá tôs m. annos a Religião Christãos p. seduzir o povo da- quelle Paiz: Que Jaques Vang q. foi a Siuntang na- parte meridional de Guangdong, por onde corre diver- sos lugares, e q. depois foy com Sinlou até Sigan; E tão bem hum grande transgressor das Leis, ainda q. não tiuo- se ainda pregado a Religião. Por estas razões, deixando em silêncio Francisco Grimaldi, e António q. morrerão de doença, naynão depois de terem foido às Inquirições, e feito sua Confissão. Jul- gamos q. se os cinco Criminosos, o P. João, e outros fossem reconduzidos a Macau, q. seriam demetidos dela p. seus próprios Reinos, não viria nisto o público escastigo pro- prio a imprimir terror; por isso rogamos a V. Magd. de ordenar q. João, e seus Compa- nheiros, assim como tãm Jaques Vang sejão todos rigorosa- mente conservados em prisão; De proibir-lhes denão se lhes con- ceder já mais operação, ou graça p. dela sahirem: Espera- mos humildemente sobre o deferido as Ordens do Imperador as quaes obedeceremos. [Anotações marginais] [No lado esquerdo, margem superior] (00) Sentenças com os fundam.

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[Page 1] [Texto Principal] Ainda que Manoel Ferreira de Macau na Província de Fokien, com tudo como tira sua origem da Europa, e tendo seduzido o público pregando a Religião, não convém perdoar-lhe, mas legamos que seja condenado à prisão perpetua, da mesma forma que D. João, e seus Companheiros. Tuchingteki professava ocultamente a Religião dos Mandarins do Céu, escondeu-se muitos annos na sua fazenda Fran.çnima, recebia cada anno a prata da Europa: Vendo Fran.çnima muito velho, determinou a Sinlow de tirar a Fokien para convidar outros Europeus para virem a Chensi presidir a Religião: Enfim decebeu, escondeu-se em sua fazenda Jaques Vang: Donde se conclue que Tuchingteki & verdadeiramente o principal Criminoso, e geral transgressor das Leis, chamando, conduzindo os Europeus à Província de Chensi para ali pregarem a Religião, mas como depois de ter fugido adovaca, confessado isto que felle impula não ha mais nada que determinar a este Respeito. Sinlow primeiramente escondeu Fran.çnima, depois creu na sua doutrina, e fez profissão: Demais pelo intercépto da Vicença, deu socorros que esperavam ser correio para levar, trazer as Cartas, e a prata: Tambem por obedecer a Tuchingteki, foi a Fokien para fazer vir os quatro Padres João, e seus companheiros, e por fim introduziu Jaques Vang em Chensi. Xiao Chin Kang não somente se aggregou ocultamente à Religião Christã, escondeu que Fran.çnima, e os outros Europeus afustião escondidos na Província de Chensi, mas tão bem acompanhou Sinlow para ir convidar os Europeus para virem pregar a Religião. Schangyunglin, Pedro Sie, Lieva heitchuen, e Lieou tchingtchuen, que todos professam a Religião Christã que receberam de seus Pais, obedecendo a Petro Hai, que os enviava? [Anotações marginais] [No lado esquerdo, parcialmente visível] (Ilegível) [Carimbos] [No centro, à direita] Selo circular com inscrição parcialmente legível: "BIBLIOTECA NACIONAL / LISBOA" e brasão central.

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[Page 1] [Texto Principal] íderigia, conduzirão, e acompanharão em seu nome os Europeos. Scheoutchin não fôrte fegue ames doutrina, mas dema- is escondeo Jaques Vang em sua Caza, assim como Lieou hoei tchuen, e Lieoutching tchuen, todos transgreforos das Leis. Siutsongfou, Hanfongtsai, e Santiengpão todos escon- derão em suas fàras muitos annos Gran grima, Antonie, e Manoel todos estrangeiros. KoSan não fôrte não acuzou Jaques Vang Europeo, sabendo mto bem q. se fazião serias deligencias p. o apanhar, mas antes o escondeo em sua fàra. Gozi Ire he cumplice na introdução dos Europeos. Os crimes de todos estes devem ser deputados damas espiece, apunidos igualmte como Pinlou, e os outros q. conduzirão, e a- companharão os Europeos, afim de fazer ver ao publico casti- gos proprios, ains pirar terror? Deixando pois em silencio Lieuhoei tchuen q. mor- reo de enfermidade raprizão depois de ter subido à cadeia: Pin- lou, Pinetchin Hang, Pedro Sie, Lieutchin tchuen, Scheou- tchin, Siutsongfou, Hanfongtsai, Santiengpão, KoSan, Go- zi Ire, todos igualmte culpados, devem igualmte ser enviados a Peking, por escravos, fugitos á disciplina de Kieguelou. Quanto aos primoros Schanyungkin, q. tendo ouvi- do falar da prizão dos Europeos, se offerece pessoalmte, he não culpado por acompanhar os Estrangrs desde Can- tão até Houkhoang, porem como se entregou, convém me- dorar lhe o castigo, em consequencia dos q. julgamos q.

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[Page 1] [Texto Principal] Mandarim. Licou Haitie (pp) não fêz te tomou voluntariamente o nome de P. espiritual, p. pregar ao povo daquelle Paiz sua Religião estranha, da qual elle recebia díndi; e socorros, mas ainda por pedirroco de Pedro Hai, alugou as embarcaçoens & serviram à introdução dos Europeos. Caetano Siu (qq) q. he tambem natural deste Paiz pratica ocultam. a Religião dos Lendos do Feio, recebeo prata dos Europeos, aceitou o titulo de Padre Espiritual, divulgando a Religião dos Lendos do Feio com Ant. em Chansi. Ainda q. fera tenha reconhecido q. Gai Hiulan (he o P. Simonelli) não he participante na introdução dos Europeos q. levem pregar a Religião em Chensi, com tudo como elle era Sacerdote, encarregado de cuid. das Cartas dos Europeos q. ajustem nos Haos, eg. recebia todos os annos prata; & i-gualm. culpado, mas como morreo de doença, não falamos mais a este respeito. Quanto a Licou Haitie, e Caetano Siu, devem ser igualm. ambos enviados a Pekim, p. feren escravos debaixo da disciplina de Miequelou, e feq. as Leis devem ser marcados com Caracteres impressos na pelle. Ainda q. os Bateleiros, (ou Lorcheiros) Longkou-tchin, e Licou tchin-touon, depois de examinados fera tenha reconhecido não feren da conspiração tocante a introdução dos Europeos pregadores da Religião, com tudo não fera professores arns. Religião q. elles, mas tem se a Salvarão do p. os levar nas suas embarcaçoens. [Anotações marginais] [À esquerda, no topo] (pp) Nome de hum Padre China prezo em Houkuang. [À esquerda, abaixo] (qq) Outro Padre China prezo em Shansi. [Carimbos] [No centro, à direita, abaixo do texto principal] (Selo circular com inscrição parcialmente legível: "[UNCLEAR: .DA CÂMARA.

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[Page 1] [Texto Principal] Sanglie alugou água fazenda a Sinlou p. nela afis- tir, ainda q. elle soube m.to bem q. Sinlou tinha nela es- condido Francisco Grima, não deu parte aos Juízes: Outros afirmados nomeados são igualm.te reputados como felicíssimos escondido os Europeus, porem comparando-se os Cri- mes de Sanglie, de Longkuechim, de Lieutchington, com aquelles de Sinlou e de seus semelhantes, parecem al- guma cousa menos enormes: Julgamos pois q. cada hum delles receba Cem Vaiadas, e depois seja enviado a desterro por tres annos; depois do q. seus próprios Mandarins terão cuid. de os obrigar á amendança. Lieou Hongsiuen, deixando-se ganhar pelas ex- petidas solicitações de Sinlou, tomou a seu cuid. os Eu- ropeos, por lhe agradar. Vanchaotse, escondendo em sua Casa Lieou Kaitie, grande Jogiar, sabendo q. o procuravão p. apreendê-lo. Lieou Kaiyn e Lieou Kai Houei, formadores maiores de D. Lieou Kaitie, levaram alguns veres nas suas embarcações: Pedro Kai, quando lhe, ou vindo. Longmingfang, filho de Longkuechim, levou os Europeos na sua embarcação por não desagradar a seu Pai. Siao Minghouei, filho de Siaotchin Kang, João Tsai, servidor do Procurador de Roma, e Luís Kouang- yue, aq. Sanglie tinha alugado água fazenda para nela afistir, estes tres tem se reconhecido pela devassa cum- plices no crime de Sinlou, dos outros q. chamavão os Europeos p. hir em pregar a Religião em Chensi. Oito giminazos afirma nomeados j.

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[Page 1] [Texto Principal] ocultam. têm abraçado a Religião do Senhor do Céu, e façam, q. se escondiam os Europeus, se recorressem às Leis, ains piorar terror, não seriam suficientes. castigados, com fardo dar a cada lii Cem Upadas, é necessário pois ajuntar a- quelle castigo q. todos sejam condemnados ao fongo p. dois meses, e q. depois de passado este tempo, recebam denovo qua- renta Upadas. Long Kowe fong, primo de Long koue te- hin, Senggoei, e Senghio Kong, hú filho mais velho, cousa (77) Seng Kouii, hú o sobrinho de Seng Kouii; (77) Tchang Uente, Irmão mais velho de Domingos Tchang; Tchang Oum ming, Tchang- lau ou, Fuxi Sze Sing, Peckin Koun, Lith, Lieul, Siouan, tendo sido examinados, têm-se reconhecido como fazendo profissão da Religião do Senhor do Céu, q. receberam defens Reis, mas elles não introduziram, nem esconderam os Eu- ropeus: pelo q. se devem condemnar estes transgressores a- receber cada lii Cem Upadas, conforme as Leis contra os de- fendidos, depois enviados aos Paizes, onde seus proprios mandarins cuidarão de fazê-los entender. A todas as penas dadas contra os feiminoros, que professam a Religião Christã, convém de ajuntar lúa ordem a todos os Mandarins dos Lugares, onde elles façam, de os obrigar annunciar sua Religião. Ainda q. seja vero. q. os delictos de Sinhou, e dos outros feiminoros desta especie hajam precedo à forcaçáo das graças, ou perdões dados pelo Imperador no quinquage- simo anno de seu Imperio no primº dia da prima? Lue, não se deve com tudo nada diminuir detudo o q. he contido nestas sentenças dadas contra as pessoas que [Anotações marginais] (No lado esquerdo, verticalmente alinhado à margem) (77) Seng Kouii, hú o nome de Fran.co Zen.

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[Page 1] [Texto Principal] espaldão, divulgaõ sua Religião, façam de seduzir os homens. Dese se mandar livre Lieou Chingue, q. não jejuou, fez pão por se curar de sua moléstia q. padecia, visto q. p. outra parte consta q. o Calendário (da Religião Christã) q. ordena os jejuns não era seu, mas sim da Avó de Lieou Ching-tchuen, chamada Schang, q. lho tinha ensinado; demais q. elle não é Christão: Resta ainda mais algũa cousa a decidir a despeito daquelles q. são verdadeiramente culpados. Não há q. resolver acerca de Lieou Chet-sie, Lieou Yt-chung, Lung-tching-ygeou, Tien-chang e Goie-bre, q. são to- dos igualmente culpados de ter introduzido, ou escondido, os Europeus, q. q. elles são já todos falecidos. Quanto a Lieou Hai-tie, Cachano Sio, e Goi Kicoudan, q. todos têm nome de sacerdotes Espirituaes, elegerão annualmte oitenta e cinco patacas, e a Tou-hing-tchi e Iin-lou, q. ainda q. não foram Padres Espirituaes, têm com tudo recebido prata dos Eu- ropeos; demais os têm introduzido, escondido, ou lhes têm ser- vido de forrejos p. levar suas Cartas: Convém ordenar aos Juntos, caso os Voyens demandarem, fazer inventário de todos os bens destes cinco Criminosos, e tirá-los, applicando-os ao Fisco. Pelo q. toca aos bens desditos, q. foram, coutras semelhantes q. esconderão em suas Casas os Europeos, não devem ser compre- hendidos, p. q. não se tem conhecido q. elles não têm recebido prata? Devem-se tambem confiscar dez taes de prata q. Pedro de Acebeo de Pedro Mai, por salário de sua Viagem, assim como a prata q. receberão Lieou Chet-sie e Lieou Ching-tchuen, outro tanto q. elles têm recebido, com fim o producto da venda dos vestidos, patacas, coutras cousas q. pertencião aos Europeos q. estão prendidos, a saber ao P. João H.

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[Page 1] [Texto Principal] Livros, Imagens, e cousas semelhantes devem ser inteiramente consumidas pelo fogo. Pie Licou de Shensi, (ii) q. concorreo p/ viram os Europeos & pregarem a Religião: Domingos Tchang & trouxe o Manoel a Shensi, Simão Licou P. Espiritual, Pregador da Religião, e Lie Lin q. escondeo Jaques Yang, todos foram apanhados em Shensi, leg. aparte q. indefferentes tempes Deo ao Imperador do Reynado. Provincia): O Sintoc de Cantão tomou avizo ao Imperador da captura de So. lo (este Economo q. os Chinas dão ao Procurador da Propaganda o P. Torre) q. enviou a Pekim, porem estes Criminosos não chegaraõ até agora a esta Capital. O mesmo he a desp. de Licou, e Uljiao, Defua Companh. q. uzarão de violencia & extorquer prata dos Europeos nas suas Embarcaçoens: desbretecheou, este Sarg. q. depois de ter escondido o Logio dos Europeos felançou ao mar p. fugir, e detodos os outros q. se sabe forem apanhados em Honam), em Hou-Hoang, outras Provincias. logo q. aqui forem demetidos, e chegarem, se pronunciará sobre o q. especialm. te lhe dispeita, o mesmo q. a Thomaz Licou apanhado na Provincia de Pekim). Alem dos cinco Criminosos ja apanhados, e julgados, a saber o P. Joao, e outros q. são denunci. dos dos Padres Europeos, q. Fran. grima declarou estarem espallados em diferentes Provincias, e alem dos quatro Europeos Anselmo, Deodato, Nicolao, e Luzebio q. temos examinado, decondecido não terem entrado occultam neste Imperio p. nelle pregarem a Religião, mas sim enviados a Pekim pelo Sintoc defantaõ acompanhados de Mandarins, p. servirem ao Imperador, e dos quaes por consequencia nada temos q. julgar, faltaõ ainda outros p. Affao, afaber, Crescentiano, Olho disind, [Anotações marginais] (à esquerda, margem superior) (ii) Este Pie Licou domiciliado em Shensi, he natural de Huchuen, e he sacerdote. Ha outro de msº Pain q. fora diante nomeado, a saber Pie Licou ou Ouelle, q. he tambem sacerdote da Propaganda. [Carimbos] [No centro, à esquerda, abaixo da linha horizontal] (Selo circular com inscrição parcialmente visível: "ARCHIV. BIBLIOT.

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[Page 1] [Texto Principal] He malo damd. forma: q. aquelles q. já entraraõ na Provincia de Kantong, a saber o Padre Atho, eõ P. Hiliti (33) a fim como Lisin), ou Bartolomeu feu conductor, natural de Kantong. He precizo ordenar a todos os Santos, e Jovens de os procurarem com cuid° de os prender, e depois de presos serão procesados. Pelo q. despeita) xyangyeww Li, e os outros de Gocinam em Chensi, q. obedecendo a Fran.çgrima tem abraçado a Religião, ellos os outros q. forão presos nas Provincias de Chensi, Houi- tang, outras viquas fetem desconhecido professarem ocultam a Religião, dorêntor do Ceo, convém de ordenar aos Santos, e Jo- vens de examinarem), ejulgarem) com brevid° tanto aquelles q. acabão de apontar, como todos os outros de aqui senão fay menção, De enviar depois ao Imperador os autos defes pro- cefos, p. se acabar a sua fauza). Sim se já examinado a causa de Hoangyung de Su- tchuen, e fe conleco q. elle não introduzio pregadores estran- geiros. He necessário ordenar aos seus Vice-Rey de obrigad andar conforme afirma fetem determinado. Eixaqui outros q. não fetem ainda apanhado, e q. fugi- tivos por differentes Provincias, são cauza de q. outros muito) incorrão com elles nas fuas desgraças: a saber Pedro Hai, Kien- Houei, (este é o P. Fran.co zen) Barnabe, q. pregava a Reli- gião em Chensi, Caetano Siu, demais o P. Ho de Sutchuen, eõ P. Chang de Montong, q. fran.çgrima tem denunciado, ou- declarado; além do P. Mousy Européo q. pregava a Religião em Canton, eõ P. Moá, ou Mathieus Européo, eõ Lamiete, Européo (uu) q. pregava a Religião em Houkuang, Liroud Hong, velho de Sutchuen) (vv) Limeoulou de Fhanis, e Li- mend de Chensi q. escondes Jaques Yang. Convem de ordenar? [Anotações marginais] [À esquerda, topo] (33) Os Padres Franciscanos Italianos Crescentiano, eõ Atho entraraõ em Abril de 1784, parecem ser os mesmos q. são duas vezes nomeado, elogo Heching Loui, Siyang no, eõ Otho, irmãos diante yato e Hiliti. Estes dois Padres forão presos depois. Lisin po- deria m. bem ser o Padre Mathias Franciscano His- panhol m. vello. Õ malo, Ei provavelm. o P. Remu- aldo, Polonez, chã sus peito q. está preso. [À esquerda, meio] (uu) Ha apparencias q. este õ Lamiete, he M. Math- eco Jesuita Francês. [À esquerda, fundo] (vv) Este P.

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[Page 1] [Texto Principal] a todos os Santos, e Foyens de os prenderem instantemente, e de enviar- los depois ao Tribunal dos Crimes, a fim de que se pronuncie sua senten- ça. Consta por hua Relação instructiva que os Santos, e Fo- yen enviaram ao Imperador que desde muito tempo há na China hua Igreja dedicada ao Senhor do Céu, a qual é preciso mudar em hua Casa ordinária que possa servir ao povo miúdo. Depois ven- dê-la, e confiscar o seu valor: pode ser que haja em outras Províncias se achem pessoas que edificam Igrejas em segredo, convém de or- denar aos Santos, e Foyens de buscar fe-há estas Igrejas, e se a- charem, que as transformem, vendam, e confisquem os preços. Quanto aos Europeus que assistem nas Igrejas detendo do feio, que há em Peking, o Imperador sabe perfeitamente que elles vieram a Peking para exercitar as artes, e cada um dêlles tem ali seu officio próprio: Quando tenham Cartas para remeter, de- vem por ordem do Imperador entregá-las aos Mandarins que as enviarão a seu destino: É preciso ordenar-lhes expressamente de informarem se a esta Ordem, assim que não sejamos obrigados de os sujeitar a novo exame, e julgação. Há muito tempo que os Europeus começaram a divulgar a Religião, para seduzir insensivelmente o povo, e este mesmo povo grosseiro, ignorante, crê e segue esta Religião com mais fervor, e applicação que a receberam seus antecessores, e há pois motivo de deixar que isto não venha a ser prejudicial aos seus costumes, e aos Corações dos homens.

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[Page 1] [Texto Principal] Repúblicas, o Decreto que se segue. Concede-se hum anno de espero a todos aquelles q. seguem a Religião dos Irmãos do Céo, q. receberão de sua Pais, dentro na qual espaço poderão por si mesmos ficarem isentos dos castigos, mas he necessario ordenar-lhes de se aproveitarem deste intervalo p. a emenda, de entregarem seus livros, Cadernos de orações, outras cousas semelhantes, p. serem queimados logo a fim de arrancar as raizes com toda a força, e q. se depois dos prazos passado fallar algum q. não tenha obedecido, será castigado muy rigorozamente. Quanto aos Mandarins tanto de Letras, como de milicia q. presidiam, ou governavam em diferentes Lugares, donde por falta de vigilancia de sua parte, os Europeos foram introduzidos, escondidos, ou nellas pregado a Religião, convém de ordenar a todos os Juntos, e Bayens de examinar, e fazer sua lista de seus nomes, offícios, ou dignidade, e de enviar ao Tribunal dos Crimes q. a examinara, darão sua sentença. Nos Ministros, (Conselheiros do Tribunal dos Crimes) juntos temos discutido as Razões, causas concernentes aos negocios de q. fomos informados ao Imperador, esperando Eu mildemente suas ordens, offerecemos o presente escrito a sua Magestade no quinquagefimo anno de Qianlong, Vigésimo febreiro do primeiro Lua, (isto he em fete de Março de mil setecentos oitenta e cinco). No mesmo dia q. este escrito foy presentado ao Imperador, Sua Magestade expedio suas Ordens a este Tribunal, pelas quaes confirmou tudo o supra determinado.

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[Page 1] [Texto Principal] afirma, sendo somente elles fizerem nelle fogeitado, effeito como pior mais denão logo (a este desp.) as seguintes instrucções, q. despitão igualm.te tanto aos q. são constituidos em dignid., como ao povo. Não deveis denunciar-lo forte duvidar, todos ag° este Edicto Despito, q. não seja p. vós da ultima consequencia) devos corrigir devossos Crimes passados, devos emendardes. Vos pois q. tendes recebido a Religião do Céo devos antecipares denunciar vos vos mesmos, entregai vos aos livros de Orações & serem queimados. Se depois depas- sado o tempo affinado se acharem alguns, seja júrios de inquirição, ou de denuncia, q. se desconheça ter deixad de obedecer, se enviarão logo esguardas p. os prenderem, e depois serão castigados rigorosissimam.te Tomai cuid° não dilateis temerariam. vossa mudança, senão desprore- is anofa advertencia. Dado no quinquagefimo anno de Kienlung, vigesimo quarto dia da terceira Lua, (isto he em dois de Mayp de mil setecentos oitenta e cinco) Enviado a Macau para ser afixado, e- servir de advertencia [Anotações marginais] [À esquerda, margem superior] [ILLEGIBLE: ~3 chars] [À esquerda, margem média] [UNCLEAR: F?] [À esquerda, margem inferior] [UNCLEAR: 1?] [Carimbos] [No centro, à esquerda] Selo circular com inscrição parcialmente legível: “MAGISTRADO.

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[Page 1] [Texto Principal] Catálogo dos Missionários mencionados neste Edicto. 1º Francisco Magni, Bispo de Melitopolis, antigo Vigário Apostólico das Províncias de Kansu e Kansí, era da Ordem dos Franciscanos Reformados, donde era chamado o Padre Francisco de Dervie, do nome de sua Pátria, Situada na Diocese de Milão, foi apanhado em Chen-si, onde estava havia vinte e dois anos. 2º António Maria Laconi, Bispo de Domitiopolis, actualmente Vigário Apostólico das Províncias de Chen-si e Chan-si, era da Ordem dos Frades Menores, onde elle era chamado o P. António d’Ofimo, da Marca d’Ancona, sua Pátria: offere- ceo-se por si mesmo ao Santo R. de Chan-si, por aliviar os Christãos, q. se atormen- tavão cruelmente, e inutilmente para o denunciarem. 3º Francisco José da Torre, Sacerdote da Congregação dos Baptistinos, Proto-no- torio Apostólico, Procurador da Sagrada Congregação da Propaganda, mor- reu na prisão em vinte e nove de Abril de mil setecentos e oitenta e cinco, depois do Sol posto, fegd. huma carta de hum Missionário, escrita em trinta de Abril, q. chegou a Macau no primeiro de Junho seguinte; foi preso em Cantão em quinze de Janr., e partio p.º Pekim em vinte e três do mesmo mez. Europeus condemnados a huma prisão perpetua. 1º O Padre João de Safary, de Iardanha. 2º O Padre José de Bientina, de Itália. 3º O Padre Luís de Santo António, de Itália. 4º O Padre João Baptista de Mandelo, da Ilha de Candia. Estes quatro Missionários erão todos da Propaganda da Ordem dos Frades Menores. Todos foram apanhados juntos na Província de Kwang-tung.

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[Page 1] [Texto Principal] (Congregação dos Baptistinos, Missionários da Propaganda, entraram na China em vinte e três de Setembro de mil setecentos oitenta e três, e presos no anno seguinte na Provincia de Chenki. 6º Manoel Gonsalves, de Macau, constituido no Collegio de Nápoles, sacerdote, e Mis- sionário da sagrada Congregação de Propaganda; estava na Missão havia doze, ou treze annos. Europeus presos, ainda não julgados. 1º O Padre Allo Francino, Italiano, Missionário da Propaganda. 2º O Padre Crescentiano, da mesma ordem, do mesmo Paiz, Missionário da Propaganda. Entraram em Abril de mil setecentos oitenta e quatro, diz-se q. foram presos no principio de Abril de mil setecentos oitenta e cinco, estavam na Provincia de Cantão. 3º O Padre Manoel Franciscano, Espanhol, preso em Kiangsi, tinha entrado na China há trez, ou quatorze annos: este não foi mencionado no Edicto. 4º O Padre Fran. de São Miguel, Franciscano Espanhol, entrou em mil setecentos oitenta e três, preso, enviado a Pekim em Maio de mil setecentos oitenta e cinco. 5º Segundo a Carta q. annuncia a morte do S. da Torre, havia ali hum, ou dois Europeos demais em prisão, porq. elles lá estavam nenum. dedez no fim de Abril, mas ignoram-se os seus nomes; seriam provavelmente alguns dos q. se seguem que estavam denunciados, e por quem se fazia procuração. Europeus denunciados, e procurados Na Provincia de Cantão. 1º O Padre Mory isto he o P. Mariano, Franciscano, Italiano, q. estava na Mis- são havia vinte e tres annos no principio de Março de mil setecentos oitenta e cinco, escondido em Pekim. 2º O Padre Lite, ou Lison, q. he provavelmente o P. Mathias, Franciscano, Espanhol. [Anotações marginais] [No lado esquerdo, verticalmente ao longo da margem]: "as / o / 9 / 2 / - / 2 / is / 2 / 9." [Carimbos] [No canto inferior direito]: "(Selo circular com inscrição parcialmente visível: '.A DO BRASIL E INDIAS.

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[Page 6] [Texto Principal] 3º O Padre Hōmālō, ou Ōmālō. Na província de Hou Koung. 1º O Padre Ōlamiete, he provavelmente M.º Matha; Ex-Jesuíta Francês. 2º O P. Mā, ou Matheus, he pode ser o mesmo, no fazê q. se chame Matheus. Sem se também denunciado em Cantão o S.º Florens, q. foi a Sutchuen por Pekim em mil setecentos e oitenta e dois, e o S.º Delpon, Sacerdote das Missões Estrangeiras, q. entrou em Sutchuen em mil setecentos e oitenta e três: mas há alguma noticia, q. elles forão denunciados em Pekim. Sacerdote China morto na prisão. Foi Qui chamado por outra forma o Padre Simonelli. Ex-Jesuíta creado em Macau pelos Portuguezes. Era o Procurador dos Ex-Jesuitas Portuguezes de Pekim, dentre outros Ex-Jesuitas Franceses e Portuguezes. Sacerdotes Chinas condemnados à esterros perpetuo, ou aderividade. 1º Caetano Siu, prezo na província de Chansi, Missionário da Propaganda. 2º Jacinto Lieou, em China Lieou Haitie, prezo em Hou Koung, Ex-Jesuíta. Sacerdotes Chinas prezos, ainda não sentenciados. 1º Thomaz Lieou, Ex-Jesuíta, creado entre os Jesuitas Franceses q. ajustião em Haitien, perto de Pekim, em casa de Monsieur De Vantavon. 2º Simão Lieui, Missionário da Propaganda, prezo em Chensi. 3º Pie Lieou, omoco, tambem Missionário da Propaganda, prezo na dita Província. 4º Cassius Tai, prezo em Schao tchou na província de Fokien, enviado a Pe Kim, tbm era da Propaganda. 5º Bento Sun, Sacerdote creado pelos Snr.

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[Page 1] [Texto Principal] Província de Houitcheou, onde era único Missionário, servindo a Pekim. 6º Matheus Hou, criado no Colégio de Sião, mas abandonou depois as Missões estrangeiras, por exigir em seu País, ainda flecha detido em Fantaz. 7º O P. Bento Hoang, Dominicano da China, preso, detido em Fokien, mas não se declarou sacerdote, nem foi perguntado sobre este ponto. Não se faz menção destes quatro últimos no Edicto. Sacerdotes Chineses, acusados, e procurados. 8º Pie Licou, vello natural de Lutchuen. } Estes três estavam escondidos em Pekim 2º Barnabé Chang, q. se crê Europeu. } no princípio de Março de 1785 3º João Huo. 4º Pedro Hsai. 5º Francisco Zen, ou Teng Houii. Todos estes cinco Missionários são da Propaganda. Nota: denunciamos dos Christãos mortos em prisão, ou condenados a diferentes penas por este mesmo Edicto de 7 de Março de 1785. 7º São os Christãos mortos em prisão (além do Padre Simonelli) a saber: 1º Touhing tchi, q. era hospede do antigo Bispo, quem concorreu mais p. chamar, e introduzir os Bispos, e Missionários em Chensi. 2º Licou hoitchuen, um dos conductores dos quatro Franciscanos presos em Hou Kouang. 3º Licou Chetie. 4º Licou y tchang. 5º Longching yeou. 6º Sientang. 7º Han Szi.

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[Page 41] [Texto Principal] Os Christãos condemnados à escravidão, cadesterro perpetuo aí fão dez; outro condemnado a desterro perpetuo a outro lugar onde não fenaõ julga fogoito a rigorosa escravidão. 3. São os condemnados ali a desterro de três annos. 8. Os condemnados a cem upadas, e depois de dois mezes de Congo, outras quarenta upadas. 12. Os condemnados somente a cem upadas. Nota dos Sacerdotes Europeos, e Chinas mencionados neste Edicto, 4. Os Missionários Europeos, e Chinas mortos na prizão. 6. Os Europeos condemnados à prizão perpetua. 2. Os Sacerdotes Chinas, condemnados a desterro perpetuo. 12. Europeos, e Chinas; dos quaes ao menos são cinco, ou seis Europeos, e outros Chinas; nenhum destes doze estão ainda sentenciados, porém em prizão. 24. De sorte que já há ao menos vinte e quatro Sacerdotes presos nesta perseguição, sem falar dos que se ignora. Observação Os Juizes q. fizerão este Edicto, se servirão em todo elle dos mesmos termos, que os Missionários e os Christãos uzão em pregar na China p.ão dizer a Verdade: Deos, a Religião Christã, e as dignidades Ecclesiasticas, visto q. os Chinas não tem nomes proprios q. possão exprimillo por si ms. Para exprimirem o nome de Deos servem-se de duas Letras Chinas, q. se pronunciarão desta forma—Sien Schiu—q. significão aquelle q. preside no Céo, o Mestre, ou o Senhor do Céo.

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[Page 1] [Texto Principal] Ajuntão-se a estas duas palavras aquella de Siao, q̃ significa Doutrina, Religião, Secta, p̃ indicar a Religião Christã, isto he a Religião do Senhor do Céo. Para nomear os Christãos ajuntão a estas tres palavras aquella de Sin, q̃ significa homem, isto he as pessoas da Religião Christã, ou então fazem preceder aquella de Tong, q̃ significa offerecer, obedecer, p̃ exprimirem aquelles q̃ seguem a Religião Christã. Chamão Sien-tchou-tang, as Igrejas, isto he Casa, ou Palacio do Senhor do Céo. Chamão ao Papa Siao-hoa-Ôuang, q̃ significa literalmente aquelle q̃ preside à Doutrina, p̃ correcção dos Costumes, ou o Rey convertendo pela Doutrina. Chamão aos Bispos Schou-Siao, isto he aquelle q̃ preside, ou governa a Religião. Para nomearem, ou exprimirem hum Arcebispo, fazem-lhe preceder a Letra Ta, q̃ significa grande — Ta-chu-Siao = grande Bispo. Chamão aos Sacerdotes Chin-fou, isto he, Padres Espirituais. [Anotações marginais] [Nenhuma anotação marginal visível] [Carimbos] [No centro, à direita] (Selo circular com inscrição parcialmente legível: “.ULTRA.” e “.MOR.

Page 39

[Texto Principal] Edicto do Imperador da China contra os Christãos, de que se se- guiu huma rigorosa perseguição Os Missionários deg. ha noticia lentão padecido por esta causa são os seg.

Translation

Page 1

— PAGE 1 —
[Main Text]
Enclosed is a copy of an edict issued by the Emperor of China. Having been promulgated throughout the provinces of His Imperial Majesty’s dominions, I observed it affixed—as is customary—to the official notice board in this city. I have removed it not only to prevent its being lost to the memory of the local populace, but also in order that it may be translated and transmitted to Your Excellency—whom I now respectfully address. In this document, Your Excellency will find a more precise and authoritative account of the matter concerning the missionaries and the newly baptised Christians.

To His Most Excellent Majesty,
The Person of Your Excellency,
May God preserve Your Excellency.
Macau, 10 December 1785

[Marginal Annotations]
[Top left corner]
To the Most Reverend Lord, Most Excellent Sir

[Bottom left corner]
Sole copy

[Seals]
[Centre right, beneath the main text]
(Circular seal with partially legible inscription: “ARQUIVO…”)

Page 2

— ORIGINAL TEXT —
[Page 1] [Main Text] Translation of a Chinese edict posted in Macau (a) on 15 May 1785, setting forth the rulings of the Board of Punishments concerning offences committed against missionaries and Christians.

Chi, the *Sontoc* (i.e., Viceroy) of the two provinces of Guangdong and Guangxi, and Lua, the *Foyem* (i.e., Provincial Governor) of Guangdong province, hereby declare that, in the fiftieth year of the Qianlong reign, on the fifteenth day of the third lunar month (d), they approved an edict issued by the Board of Punishments, in accordance with the Emperor’s imperial instructions regarding the circumstances set out below (e).

The Prefect of Criminal Affairs for Guangdong province submitted a memorial to the Grand Councillor Ho—holder of the dignitary title *Hing* (i.e., Minister of State)—who sits among the Councillors of the Board of Punishments; in this memorial, he apprised the Emperor of recent developments. The Prefect also wrote to the *Sontoc*, requesting that he, in turn, instruct the *Foyem* of Guangdong province (f) to carry out the necessary searches and investigations, in concert with the Prefect and under mutual agreement.

In the official dispatch containing the aforementioned edict, the following statement appears on one of the enclosed folios:
‘The Grand Councillor Kong Ho and his colleagues respectfully inform the Emperor that, in strict obedience to His Majesty’s commands, they have examined the matter with due diligence and now submit their formal recommendations concerning the matters entrusted to them.’

[Marginal Annotations]
(Left margin, vertical)
(a) This edict was also posted in Canton on the 7th day of the same month.
(b) In China, the title *Sontoc* denotes the imperial official appointed to govern, *in person*, two provinces simultaneously—here, Guangdong and Guangxi.
(c) The *Foyem* is the provincial governor, ranking immediately below the *Sontoc* in the imperial administrative hierarchy. He acts as the sovereign’s representative in the *Sontoc*’s absence and jointly administers the province when the *Sontoc* is present.
(d) That is, 23 April 1785 (Gregorian calendar).
(e) What follows constitutes a preliminary explanatory note concerning the two occasions upon which the edict was promulgated and its historical context.
(f) At this time, the *Sontoc* of Guangdong was resident in Beijing; thus, the *Foyem* exercised sole executive authority in his absence.

Page 3

[Page 1] [Main Text]
The origin of these matters is as follows: The Prefect of Houquang reported to the Emperor that Europeans—foreign nationals—had been apprehended, namely Father José and his companions, who intended to proceed to Sing(h) in order to preach the Christian religion. According to official inquiries conducted, it was established that these individuals had been conveyed from Canton by Kinlou, Kiao Tchin Hang, and Pedro Hai, acting under the authority of Poukingtchi and Pie Licou.

It was further reported—as confirmed by investigations carried out in the province of Kansí—that three other Europeans and foreigners had been discovered there: Grima, Manuel, and Jacques Vang, all engaged in preaching the Christian religion. Examination revealed that they had previously been escorted successively by Father Ilio (deceased), Domingos Tchang, and Kinlou; however, their movements were clandestine, and they were secretly conveyed from two separate locations under the direction of Poukingtchi and others.

Finally, notice was given that an European foreigner named Antonio had been apprehended in the province of Shansi, where he had been preaching the Christian religion; he had entered the province clandestinely and been concealed by Li Meu Lo and Santienpao.

As all these incidents were separately reported to the Emperor on various occasions, the prisoners concerned have been despatched to Peking to appear before the Imperial Tribunal, where they are to receive their sentences.

On the eighth day of the eleventh lunar month (k) of the fiftieth year of the Qianlong reign—corresponding to 21 December 1785 (k)—and having been duly instructed as to the Emperor’s intentions (l), we hereby declare that European foreigners who preach the Christian religion with the aim of seducing the entire populace are prejudicial to the moral sensibilities of mankind, injurious to human hearts, and fundamentally contrary to the natural order of human society.

[Margin Notes]
[Left margin, top] (q) The names, countries of origin, and social statuses of these European prisoners will be set forth in subsequent sections.
[Left margin, middle] (h) Sing(h): the provincial capital of Kansí—i.e., Xi’an (Ch’ang-an).
[Left margin, lower middle] (q) Vital Kuo was a Chinese priest and missionary of the Sacred Congregation for the Propagation of the Faith (*Sacra Congregatio de Propaganda Fide*).
[Left margin, bottom] (k) That is, 21 December 1785.
[Left margin, very bottom] (l) This is the first, general, and preliminary sentence.

Page 4

— ORIGINAL TEXT —
[Page 1] [Main Text]
Sentence against Father João and the other European foreigners, *pazos*, and hermits residing in Peking. Simultaneously, we issue, in the Emperor’s name, a further Edict to be promulgated throughout all provinces: namely, that, in addition to Europeans, *all persons resident in every province who are styled “Chinfous” or “spiritual priests”* shall be subjected to the severest repression. Consequently, all native subjects of this realm who bear the title “spiritual priests” and who are accorded honour equivalent to that bestowed upon civil officials or magistrates must be punished gravely—in proportion to the gravity of their offence.

As for ignorant persons who have been seduced by the lure of wealth, silver, or alms (which they expected to receive from the preachers), we judge that they shall be condemned to banishment to the region known as *Yli*, where they shall be subjected to harsh forced labour under the authority of the *Hiequelou* (m). Should any of these offenders have received silver from the preachers, their dwellings and all their property shall be seized and confiscated. Likewise—and here we decree unequivocally—they who have brought into, or introduced within, the Empire the preachers of this religion shall be condemned to the most rigorous form of forced labour and banishment to *Yli*, likewise under the jurisdiction of the *Hiequelou*. Their offences and punishments shall be publicly proclaimed, so as to serve as an explicit warning.

This measure is intended to awaken the common people of this realm—those who have joined this proscribed religion, even though they may have inherited it from their ancestors and kin. It is therefore imperative that they be formally and diligently admonished to surrender, without delay, all religious texts and manuscripts in their possession.

[Marginal Annotations]
[Left margin, centre of page]
(m) Titles of the Manchu *mandarins* resident in *Yli*, who are vassals of the Emperor.

[Seals]
[Centre-right, beneath main text]
(Circular imperial seal, partially legible inscription: “[…] IMPERIAL […]”)

Page 5

— PAGE 1 —
[Main Text]

Prayers, obscure and heretical in nature, were immediately burned upon discovery. The aforementioned official is hereby instructed to proceed in strict accordance with the relevant statutes, which must be duly enforced and executed.

Moreover, all provincial *xintu* (literally ‘believers’, i.e., local lay catechists or religious functionaries) and *jiao-yuan* (‘religious supervisors’ or ecclesiastical inspectors) from the provinces of Hubei (then known as Hu-Kuang), Shanxi, Gansu—and likewise those elsewhere—have transmitted to us all individuals apprehended for transgression, together with the full procedural records compiled in each case, and the testimonies of the interpreters Hongbao and Yanghui. Having examined the lists of offenders, we have ascertained that among them figure several principal criminals, notably Pedro Tsai, Bartolomeu de Sá e Yao, and others—individuals who introduced and propagated this illicit doctrine in concert with European missionaries. These Europeans constitute some of the foremost transgressors. Although none of the named individuals has yet been brought to trial, you are therefore directed—*all xintu and jiao-yuan*—to conduct diligent searches for them; upon apprehension, they shall be forthwith dispatched to this capital (Peking).

Finally, given that the number of offenders is exceptionally large, and it is impracticable to detain them indefinitely in custody, we shall pronounce judgment *in absentia*, issuing this definitive sentence accordingly.

[Supplementary doctrinal exposition]
Preliminary inquiries (conducted thus far) have revealed that, in the countries of Europe, adherents of the ‘Religion of the Lord of Heaven’ (a term historically used in Qing-era documents to denote Roman Catholicism) acknowledge a single Pope, who holds supreme authority over the entire faith. Under him stand the bishops; beneath the bishops, the vicars; and at the lowest level of the clerical hierarchy, the spiritual priests (i.e., parish priests or secular clergy). All adherents of this religion are, as a general rule, required to observe abstinence once every seven days.

[Marginal annotation, left margin, vertically aligned]
(n) The following section sets out the preliminary findings upon which the foregoing definitive sentence is grounded. The statements immediately ensuing appear to derive directly from provincial investigations, interrogations, and judicial proceedings.

Page 6

— TRANSLATION —
[Page 1] [Main Text]
They honour and reverence the Faith, particularly through the devotion to the *Veronicae* (i.e., the Veil of Veronica and related devotional practices), and exhort men to virtue. They recite prayers in European languages and distribute to all who embrace this religion rosaries, sacred images, liturgical calendars, and other devotional aids. Among them are found individuals who have observed celibacy from childhood; others study European languages and the liberal arts. Such persons may be admitted to assist the missionaries (*bregeadores*) of the Faith, and—upon receiving explicit papal dispensation authorising their ordination to the priesthood—they are thereafter granted an annual stipend of eighty-five *patacas*.

The names of the Europeans listed among the ‘Criminals’ (*Criminozos*) are as follows:
Those apprehended in Hangzhou are:
First: Father Luís;
Second: Father José—both natives of Tuscany, in the Kingdom of Europe;
Third: Father João de Safary, together with Father Jacques Vang (also styled ‘the son of Lurion’);
Fourth: Father João Baptista Demandello.

António was apprehended in Changsha, and Francisco Grima—also known as Bishop Yan—was apprehended in Chenxi. Both were subjects of the Kingdom of Italy.

Francisco Grima arrived in China afflicted (i.e., under suspicion or in poor health) in the twenty-third year of the Qianlong Emperor’s reign (i.e., AD 1759), accompanying Father Guo, a native of Xian (Sigan), who served as his guide and protector during his initial sojourn in Xian.

António arrived in Canton in the forty-sixth year of the Qianlong reign (AD 1781), whence he was subsequently conveyed to Changsha by the provincial authorities of that jurisdiction.

(R) Consequently, the newly arrived missionaries—Jacques Vang, José, and their companions—must necessarily be arrested.

[Marginal Annotations]
(Left-hand margin, written vertically)
(O) M. Ferrati, arrested in the province of Shaanxi (Xensi), where he had resided for only a few months.
(p) This Father João Baptista was originally from the island of Fan-dia (i.e., the Portuguese enclave of Macau, historically referred to in Chinese sources as *Fan-dia* or *Fan-ya*).
All these missionaries and bishops—with the sole exception of M. Ferrati—are members of the Order of Saint Francis.
(p) It is certain that this bishop entered China four or five years after the others; his arrival therefore dates to 1763.

Page 7

[Page 1] [Main Text]
It was reported that merchants returning from Fan-t’ao (i.e., Canton) publicly declared that in China there existed a large number of persons who followed the Religion of the Lord of Heaven (1). Upon learning of this, these malefactors—confident that such favourable circumstances would support their aims—immediately set out on their journey. They arrived at Fan-t’ao with considerable satisfaction in the fifty-seventh or fifty-eighth year of the Qianlong reign (i.e., 1792 or 1793), intending to proceed further inland to propagate the Religion. However, en route to Hubei Province, while being escorted and guided by Pinlou and Pedro Lai, they were apprehended in Xiangyang. (2)

We ourselves conducted their examination, and all those named in the appended List of Criminals were duly identified as having arrived in this city. The following additional details concerning these interrogations are recorded in our Annals (or Histories): during the reign of the Kangxi Emperor, a European named Moey Hung (i.e., Michel de Mornay) resided in Xi’an, where he had constructed a church dedicated to the Lord of Heaven. With the assistance of local adherents, he preached the Religion there from the early years of the Yongzheng reign. When the Yongzheng Emperor subsequently prohibited the propagation of the Religion, this European was banished to Macau and compelled to abandon both his church and his residences. Nevertheless, as he owed a sum of money to the Emperor, the latter permitted him to retain his buildings as security (i.e., under pledge). The Emperor then sold half of the property: the church itself was repurposed as accommodation for officials or magistrates; the twenty-two small dwellings adjacent to the church were sold to Sangli and Tungyung Tomás—this being the second occasion on which the latter acquired property in this manner.

[Marginal Annotations]
[Upper left margin]
In China, they did not remain in the same province but entered Kansu Province instead; it is therefore probable that they arrived there in 1785—the fiftieth year of the Qianlong reign. They entered Ch’ang-t’ung in 1773.

[Lower left margin, beneath preceding note]
(1) Christians in China employ the term ‘Lord of Heaven’ to denote God.

[Lower left margin, beneath preceding note]
(2) According to explanations derived from the examinations conducted in Beijing by the Board of Punishments (i.e., the Court of Judicial Review).

Page 8

— TRANSLATION —
[Page 1] [Main Text]
Subsequently, the premises were leased to a certain Sinlou, together with Licou y Tchang and Luís Houang, all of whom professed the same religion. This occurred in the twenty-seventh year of the Qianlong reign—that is, in 1772. Following the death of Father Hue, and by mutual agreement with Jouhingthi (his uncle), Father Francisco Grima was appointed to oversee the religious mission in that locality. Father Grima remained concealed there for over twenty years: at times residing in Sinlou’s house (which had been leased to Tangle), at other times in Jouhingthi’s residence, and on further occasions in the house of Siutsongefou, who likewise professed the same religion.

During this period, he catechised and baptised the following named individuals: Cuangyeou li, Ichanszeou, and others—totalling eighteen converts from the village of Poynam; Pounking from the village of Poutching; Cuang Tchin Hung and Poun Yeou from the city of Techoui; Lang Kouang from the parish (fide) of Foupin; Lengsin, Yusin, and Peyeou from the city of Hocitchang; and others.

From the time of Father Grima’s arrival in Shensi (Chensi), Sinlou—travelling regularly to Canton to purchase European goods—acted as his trusted courier: Father Grima entrusted him with letters addressed to the Procurator of the Holy See in Canton, who would then forward them to Europe.

From the thirty-first year of the Qianlong reign onward (i.e., from 1766), the Procurator in Canton annually disbursed 250 patacas to Sinlou upon his departure for Shensi, funds transmitted from Europe via Father Grima. In addition, Father Grima customarily provided Jouhingthi with an annual stipend of 25 patacas. Furthermore, Father Grima supplied Sinlou each year with religious books, clerical vestments, and necessary monetary support—including 20 patacas specifically designated for silverware and liturgical vessels. The Procurator in Canton also granted Sinlou an additional 80 patacas annually to sustain his commercial activities.

In the third lunar month of the thirty-sixth year of the Qianlong reign (i.e., March 1771), Pielicou—a Christian community—invited Domingos Tchang, presumably to assist them in procuring a *fanta* (a term likely denoting a religious image or devotional object; cf. Portuguese *fantasia*, used colloquially in missionary contexts for sacred images or relics).

[Marginal Annotations]
(Left margin, top) (u) This Sinlou served as the principal courier for the missions; Licou y Tchang functioned as a catechist (*caleguista*) and also acted as an auxiliary courier when required.
(Left margin, centre) (v) This arrangement dates from 1766—the year in which Father Francisco Grima was consecrated Bishop, having served in China for twenty-three years.
(Left margin, base) (x) Also marked ‘Tambémuardote’ [uncertain reading; possibly a variant spelling of ‘também guardado’ (‘also preserved’) or a personal/official annotation].

[Seals]
(Centred, left-hand side) Circular seal bearing partially legible inscription: ‘MUSEU DE ULTRA-MAR / LISBOA’; central text illegible; border decorated with stars and ornamental motifs.

Page 9

— TRANSLATION —
[Page 1] [Main Text]
Father Manuel (1), of European origin and resident in Macau, and Father Barnabas (2), a Chinese native, were effectively dispatched to Fantão to assist their fellow preachers of the Religious Order. Having pledged to celebrate Mass—first at Sigan and subsequently elsewhere—Barnabas proceeded thence to Chansi, within the territory of Fongtchou; Manuel, however, remained at the residences of the two families of Fouchingtski and De Hanfongtsai, receiving an annual stipend of eighty-five patacas. At this same time, Pelicou, Heng-Koue, and Limão Licou—likewise serving as spiritual assistants (agregadores espirituais) attached to the Religious Order—each received an annual stipend of eighty-five patacas, all disbursed from Fantão by Pinlou.

In the forty-sixth year of the Qianlong reign (AD 1781), Father Francisco Opima, advanced in years, sought to relinquish responsibility for governing the Religious Order. Upon learning that Father Antonio was residing in Tayquen, Chansi Province, where he was actively preaching the Faith, Opima promptly wrote to him, entrusting him with the pastoral governance of the Christian community in Chensi. Antonio duly travelled to Fantão and took up residence at the house of Fouchingtski, formally assuming ecclesiastical oversight of the Religious Order. Yet within only a few days, he returned to Tayquen.

There resided in Tayquen a certain catechist named Siu, a native of Hansou Province, who was personally acquainted with Antonio—as well as with numerous others—and possessed some knowledge of European letters. Consequently, Antonio immediately wrote to the superior of the Religious Order in Europe, requesting permission for Siu’s ordination as a priest (or ‘spiritual father’), and authorisation for him to preach alongside Antonio in Chansi.

[Marginal Annotations]
[Upper left margin] (1) His surname was Gonzalves.
[Central left margin] (2) This Father Barnabas was Chinese—not European—his family name being Chang.

Page 10

[Page 48]

[Main Text]
As a consequence of the forty-seventh year [of the mission’s operation], eighty-five bales of subsidy were to be dispatched annually from Europe: one consignment for António, another identical consignment for Caetano—both of whom had originally been brought out to China by Pinlou. It therefore follows, in light of the foregoing, that we must now examine the activities of Francisco and António, who preached the Faith in Chensi and Chansi, in Taiking-tchi and Santienpao, and in other similar locations; that they introduced, concealed, and sustained the Christian mission there; and that Pinlou served as their supplier—conveying letters and silver (eighty taels).

In the forty-eighth year, during the cited lunar month (88), Francisco having fallen into financial ruin at Vellica, António—who was then entrusted with the governance of the religious mission—entered into a long-term agreement to reside in Chansi. Meanwhile, the Christians of Chensi, lacking a resident bishop, resolved to invite further European missionaries to their region. Souhingtchi and Pie Lieuw—both in full accord—judged it their duty to support this initiative.

It so happened that, at precisely this time, Pinlou and Siao Chin Kang, having purchased certain furs or pelts which they intended to sell on the local market, were entrusted by Souhingtchi and Pie Lieuw with letters addressed to the Procurator of the Holy See in Rome, urging him once more to dispatch additional European missionaries to Chensi for the purpose of preaching the Gospel. Thereupon, Pinlou advanced twenty taels of silver to Licao Yfchang to repair and prepare quarters—which were to serve as the residence for those European missionaries.

Pinlou and Siao Chin Kang arrived in Fantão in the eleventh lunar month; joining Pedro Kai, they entered the House of the Saint of the Tower—the official residence of the Procurator of the Holy See in Rome—and there delivered the letters authored by Souhingtchi and Pie Lieuw.

[Marginal Annotations]
[Upper left margin] (48) September 1783.
[Stamps]
[Centre-right] (Circular seal, partially legible inscription: “. DE GOA .”)

Page 11

[Page 1]

At this time, the four European missionaries—João and his companions—had already arrived in Fantaõ. The Roman Procurator there immediately informed them that preparations were underway to proceed to Chensi to promulgate the Christian faith.¹

In the first lunar month of the forty-ninth year [of the Qianlong reign],² Sinlow Siao Chin Kang was preparing to depart for Chensi when the Roman Procurator notified Pedro Hai that the four Europeans who had previously requested passage were now ready and would shortly set out. Pedro Hai composed a letter—which he entrusted to Sinlow for delivery to Father Lieou Haitie in Siangtang—requesting that the latter arrange and charter a Christian vessel to convey the four Europeans from Fantaõ to the territory of Fantching. Upon arrival there, the missionaries were to remunerate the vessel’s owner, Lieou Hong Suen, and take up residence in his village until the fifth lunar month, when, as previously agreed, officials dispatched from the metropolitan seat of Chensi would arrive at Fantching to escort the missionaries to their final destination.

Once all arrangements had been confirmed and satisfactorily settled, Sinlow and his companion departed on their journey.

Also in that same first lunar month, SiuSin—a fellow adherent of the same faith—was present in Canton with his vessel (cc), intending to transport the European missionary Jacques Yang to Houquang to preach the Christian faith. However, during this passage, SiuSin died of illness. His widow therefore conveyed Jacques Yang to the residence of Father Lieou Haitie, informing him that Yang had arrived in Canton en route to Houquang for the purpose of preaching. Father Lieou Haitie promptly arranged accommodations for Jacques Yang.

[Marginal annotations]
(Left margin, upper)
(aa) This first lunar month began on 22 January 1784.

(Left margin, central)
(bb) *Hei hú Mipion?* A Chinese agent of the Sacred Congregation for the Propagation of the Faith (Propaganda Fide), stationed in Hou Kong Ang; according to some sources, however, this individual was Ium Eo—a French Jesuit.

(Left margin, lower)
(cc) This date is erroneous: SiuSin had in fact departed Fantaõ together with Father Jacques Yang and myself, M. Ferreti, on 22 September 1783, arriving in Canton at the beginning of December of the same year.

—
¹ *‘Religião’* is rendered here as ‘the Christian faith’, consistent with ecclesiastical usage in Portuguese missionary correspondence of the period; the term reflects the self-designation of Catholic missionaries operating under papal mandate in Qing China.
² The ‘forty-ninth year’ refers to the forty-ninth year of the Qianlong Emperor’s reign (1784), corresponding to the sexagenary cycle year *jiǎchén* (甲辰). Lunar calendar dates are retained in scholarly form, with Gregorian equivalents provided parenthetically where specified in the original marginalia.
³ ‘Houquang’ and ‘Fantaõ’ are contemporary romanisations of regional toponyms (likely representing modern-day Huaguang and Fangcheng, respectively, in Guangxi or Guangdong); these forms are preserved as they appear in the archival source, with standard scholarly diacritics omitted in accordance with UK academic conventions for citing historical transliterations.

Page 12

— TRANSLATION —
[Page 1] [Main Text]

The city of Fuzhou (Fuh-chow) — specifically the residence of a Christian named Kohe Outchien, who had previously undertaken to pay the expenses for a Christian missionary named Licou Hocitchien.

Sinlou, while undertaking his journey, arrived at the Hantang (a designated reception station or waystation for missionaries) at the beginning of the third lunar month and delivered to Licou Hactie the letters addressed to him from Pedro Kai. Upon reading these letters, Licou Hactie learned that Jacques Vang was then residing at the home of Licou Heci Tchuun.

Now, Sinlou, Tou Hintchi, and others had earlier invited Licou Heci Tchuun to assist in the ‘aviation of fantão’ — that is, the covert transportation and safe conveyance of those expected to assume ecclesiastical governance of the mission; for the four Europeans whom the Procurator of the Holy See (i.e., the Propaganda Fide) had appointed for this purpose had not yet departed for Chensi (Shensi). When this delay became apparent, Sinlou — accompanied by Schew Tchin — proceeded to the residence of Licou Heci Tchuun and there retrieved Jacques Vang, intending to escort him personally to Chensi. For this purpose, they made use of the vessel belonging to Licou Hocitchien, sailing as far as the place called Santching (San-ch’ing).

Thereafter, having assessed the competence and reliability of Licou Hongtiuen, Sinlou entrusted him fully with all matters pertaining to the arrival and reception of the four European missionaries — whose dispatch from Rome (via the Congregation for the Propagation of the Faith) to Chensi was anticipated during the fifth lunar month — and charged him with overseeing their installation and ecclesiastical governance in accordance with the existing agreement.

Sinlou continued his journey to Sigan (Sian), where he reported to Duhingthi (Tu-hsing-t’i) the full sequence of events. Duhingthi and Hanfangkai (Han-fang-k’ai) received Jacques Vang and concealed him in their respective residences.

Meanwhile, after Sinlou’s departure, Pedro Kai despatched a companion to Chensi, appointing him as his representative (*pro tempore*).

Page 13

— TRANSLATION —
[Page 1] [Main Text] João and his companions set out for the provincial capital, but—uncertain whether the vessels were ready and the routes prepared—they summoned the Christians Schang Yung-sin and Pedro Hiai. With them, they departed on the eighth day of the third intercalary lunar month for Hiantang. Upon arrival there, they encountered Father Lieou Haite, who had already chartered two vessels belonging to the Christians Longheutchin and Longminfang Pay Effille for twenty taels of silver (dd), in addition to another vessel belonging to the Christian Lieoutchin Teuon, which he had leased for ten taels. It had been agreed that Hon (i.e., Hon Q.)—together with Lieou Haite and Lieutchin Tehuen—would proceed simultaneously to Fantao to receive and accompany the Europeans.

Having thus arranged matters, they returned to Canton, arriving on the eighteenth day of the third intercalary lunar month (ee). There, Pedro Hiai provided the four Europeans—including Father João and his companions—with Chinese-style clothing prior to embarking them aboard the vessels. João Yao and Bartholomew Sie were dispatched ahead to Fantao, to inform Schang Yung-sin and Pedro Sie, and to prepare for the Europeans’ arrival and escort. However, Pedro Hiai himself did not depart; instead, he composed a letter—which he entrusted to Schang Yung-sin for transmission to Sita and Lieou, aboard the vessel *Ouling*—instructing them to send his nephew Liouan to accompany the Europeans on their journey to Santching.

Ultimately, Schang Yung-sin, accompanied by his associates, and João, together with other priests, embarked and sailed from Fantao. They reached the territory of the prefecture of Hentchens in Hunan Province (where they were detained by adverse winds). Thereupon Schang Yung-sin immediately set out overland for Ouling, to deliver Sita’s message and urge him to dispatch his nephew Liouan to join the European party. Sita assented to this request.

[Marginal Annotations]
(Left margin, top) (dd) *Tael*: A standard unit of weight and currency in late imperial China; approximately equivalent to 37.3 g—roughly one Chinese ounce (or one-quarter of a French *once*). Its silver value at this period was approximately £7 30s sterling (i.e., £7.15), or £8 if valued against the *pataca* (*pata hi*) of Macau (a silver coin widely used in southern China and Portuguese-administered territories).
(Left margin, centre) (ee) This intercalary lunar month fell between the third and fourth regular lunar months. It constituted the fifty-third lunar month in the traditional lunisolar calendar cycle, inserted periodically—typically once every two or three years—to reconcile the lunar year with the solar year; such intercalary months might be designated ‘full’ (i.e., containing thirty days) or ‘hollow’ (twenty-nine days), depending on astronomical observation.
(Left margin, bottom) (f) *Hou Kouang* [i.e., Guangdong] is divided into Northern and Southern regions; this province comprises two administrative divisions (*fu*): *Hounan* (i.e., Guangnan—‘Southern Guang’) refers to the southern portion of the province. (Note: The term *Hounan* here denotes *Guangnan*, not the modern province of Hunan, which lies further north and was administratively distinct; confusion arises from inconsistent romanisation and overlapping historical nomenclature in late Ming–Qing archival sources.)

Page 14

— TRANSLATION —
[Page 1] [Main Text]
Yunglin departed for Shangtang. At that time, Father João and his companions were residing at the residences of Licou Tchingte and several others; after remaining there for just over ten days, Pedro Sie, Bartolomeu Sie, and João Yao set out for Canton. This departure greatly distressed Licou Houi-tchuen, who—being unwell and therefore unable to travel further—invited or urged another Christian, Licou Chekrie, to assist and accompany Licou Tchingtchuen and Chang Yunglin to Chenji. They embarked aboard two vessels: the *Long Houetchen* and the *Longmen Fang Bay*. Having departed from that location, they arrived at Fantching on the first day of the seventh lunar month.

Licou Hlung-siuen, having been informed at that place that Einlou and João Chin-kang-tinlão had already discovered the European missionaries—and having learned that the latter had not re-embarked but continued their journey—thereupon instructed Chang Yunglin to present Licou Tchingtchuen and Licou Chekrie with four *taels* of silver, plus an additional fifth part of one tael (i.e., 0.2 tael), and to dispatch them to their respective estates.

On the twelfth day of the same lunar month—that is, 12 August 1784—at ten o’clock in the morning, having reached the beach and dropped anchor, their vessels were approached by Licouki, the adopted son of Licou Tching-siuen (gg), who arrived running, accompanied by Licou and Ul Piao, together with other guards under the authority of the Governor of Shangyang. Shouting loudly, he cried: ‘Here are the watchmen! They have come to arrest the adherents of your impure religion!’ Upon witnessing this, Father João and his companions—

[Marginal Annotations]
[Left margin, vertically aligned]
(gg) This Licou Hlung-siuen had personally dispatched the vessels to convey the missionaries.

[Seals]
[Centred, right-hand side, superimposed upon the text]
(Circular seal with partially legible inscription: ‘…LICOU…’, featuring a central emblem—possibly heraldic arms or a monogram; peripheral text illegible.)

Page 15

[Page 1] [Main Text]
They would disembark immediately and flee. Licou and Iljiao—along with their associates—boarded the vessels; however, Schangyungsin and Liú Caixia did not do so. Instead, the latter two were struck repeatedly across the back with their own *catanas* (traditional Chinese broadswords), while being loudly and forcefully informed that Schangyungsin was a ‘most criminal’ offender, in order to extort silver from him. Acting as intermediary, Licou proposed a settlement (*composição*), informing the guards that Schangyungsin offered six hundred *taels* of silver. The guards, deeming this sum insufficient, demanded that the cargo chests (*fuxoens*, i.e., *fuzhong* 箱 or storage trunks) be opened so that they might themselves select whatever goods would satisfy them. Thereupon, Schangyungsin—accompanied by Long Kew-tchin—deliberately embraced Li Cai-xia, and produced two leather-bound caskets (*cartuxos*) containing silver ingots, amounting in total to one hundred and two hundred taels (i.e., 300 taels). These were handed over to Licou, Iljiao, and their associates, who, having received the silver, promptly released Schangyungsin and departed, leaving all parties unharmed and at liberty.

A non-commissioned officer (a *sargento*-type functionary) charged with overseeing the public square—Pretcheou—having heard reports concerning Licou and Iljiao’s conduct (as well as accounts of other acts of violence and deception committed by them), likewise proceeded to the vessels. There, he searched aboard for items of value: a set of *algibiras* (i.e., *aljubares*, Arabic-derived term for outer garments or cloaks, here likely denoting fine imported robes), a European-made pocket watch, a European-style knife (*faca da Europa*), and various other objects. Having seized the watch, he concealed it about his person and departed.

Chu Quan-nien, commander of the garrison troops stationed at the *Fid°* (i.e., *Fengdu*, lit. ‘City of Abundance’, a local administrative and military post under Schangyang jurisdiction), having learned of this incident, hastened immediately to investigate. Upon being apprised of the affair by Schangyunglin, Long Kew-tchin, and Longmin-fang, all three fled precipitously.

Page 16

— TRANSLATION —
[Page 1] [Main Text] Among the European utensils and religious images seized, a clock was also found. Seeking to punish this theft, the authorities ordered Larg Sze-techeou to be appraised (i.e., formally assessed for culpability) and dismissed from office. Fearing exposure and conviction, he fled—arming himself, diving beneath the water, and escaping to conceal himself.

The Governor of Shangyang reported this arrest to the Viceroy and summoned the accused criminals before his tribunal. Urgent letters were dispatched to the Governors of the provinces of Guangdong (Cantão) and Shaanxi (Shensi), instructing them to apprehend all fugitives who had evaded justice at various times; those arrested were thereafter to be brought before the tribunal for formal interrogation and adjudication.

Two Chinese women were likewise detained in Shangyang: Piao Ching-kang (hh) and another whose name is illegible. During a search of their persons, ten letters were discovered in their possession—letters originating from Beijing, entrusted to them by Nâsin and Ouangsin, members of the Church of the Lord of Heaven (i.e., the Jesuit mission). These letters were addressed to the Procurator of the Society of Jesus in Rome. Additionally, three further letters—written in European characters—were found: these had been sent by Pie Licou (a Jesuit assistant stationed at Xi’an, then known as Sigan) to Peng Acui, Licou Hauie, and Pedro Hai. These European-language letters were forwarded to Shaanxi for official examination.

At the same time, the Boyen (i.e., Provincial Judicial Commissioner) of Shaanxi, having conducted preliminary investigations, arrested Francisco Epima, Manuel, and Jacques Yang—more correctly identified as Jacques Ouang. He also arrested Siutrongfou and Hanfongtai, who had harboured the fugitives; furthermore, Goi Sze, Han Kang, Holan, Han Sze, and others were taken into custody for having assisted Jacques Ouang’s flight from Cuo and other localities. Simultaneously, in Shanxi (Shansi), an unnamed European named Antonio was apprehended, along with Cantienpao—the local official who had concealed him. All were subsequently detained.

[Marginal Annotations]
[Left margin] (hh) These individuals served as *corregos* (i.e., provincial magistrates or judicial overseers) in Shaanxi and Shanxi.

Page 17

— PAGE 1 —
[Margin annotations]
[Left-hand margin, written vertically]: (31) Opinion of the Court of Criminal Jurisdiction concerning Religion.

[Main text]
The accused were summoned before the Court. Upon examination of all the defendants on each of the charges laid against them, it was established that they freely and fully confessed to all allegations, without denying any point whatsoever.

(31) We have examined the religious beliefs—or rather, the European doctrine—professed by each of the accused. It is evident that this doctrine must not be compared with other divergent sects deemed heretical or erroneous; nevertheless—and herein lies the gravest failing (as noted by Deprilende)—it has been accused of having been clandestinely introduced, propagated, and formally established in this realm. No licence has ever been granted to the peoples of this country to embrace this faith; on the contrary, its adoption has been expressly prohibited for many decades under imperial law. Despite this prohibition, these offenders have audaciously entered the country, appointed bishops and priests, and sought—by subtle and insidious means—to corrupt the moral and spiritual foundations of the populace. It is therefore imperative that this religion be gradually extirpated, and that its further propagation be strictly prevented.

Of all Europeans residing in Canton and Macau, none entertain motives other than the dissemination of their doctrines: why, then, do they not propagate them openly within the province of Canton—the very region from which they originate? Why have they deliberately sought entry into the inland provinces of Shaanxi and Henan? Through diligent investigation, it has been ascertained that Manuel, Francisco Grima, and António have resided in those provinces for many years and have preached this religion there over an extended period. It is reasonable to infer that offenders of this kind are likewise active in other provinces, holding clandestine assemblies and constructing churches with the express intent of seducing the local population.

Page 18

— PAGE 1 —
[Main Text]
Yes, Sigan Houkouang, Chantong, Pekim, and other provinces. From this it is evident that, besides Father João and his companions, there are other Europeans residing in various provinces. It is therefore necessary—without delay—to conduct a thorough and systematic inquiry into each colony. Accordingly, we have promptly drafted the questions and compiled the formal examination protocol, which has been officially transmitted to Hoangpao and the other interpreters, instructing them to convey our questions verbatim to Father João and his companions.

All four Franciscan priests responded collectively as follows:

(KK) Our homeland lies many thousand leagues distant from the Chinese Empire; no motive whatsoever impels us thither, save the desire to preach the Christian faith therein and to guide men towards the practice of virtue. We were wholly unaware that laws existed in China prohibiting the populace from adopting or embracing the Christian religion—this being, *a priori*, entirely unknown to us.

(LL) Indeed, we came hither under the mistaken impression—having no knowledge of the routes leading to the several provinces of this Empire—that our mission would be licit and unimpeded. We had, however, heard from the Procurator of Rome that certain persons from Shensi Province had petitioned for ecclesiastical governance and pastoral oversight; upon receiving this intelligence, we resolved to accompany them thither. With regard to all else, we had formed no premeditated design or ulterior intention (*afhensi*).

(mm) Concerning Manuel Francisco Gnimã and others, they affirmed that it was indeed true that he had resided in Shensi Province for many years past; yet, throughout that time, they had not dared to hold public assemblies nor erect any church edifice. Rather, they had instructed, catechised, and privately communicated the tenets of the faith to all those who willingly sought admission to the Christian religion. Likewise, Father João and his companions confirmed these facts.

[Margin Notes]
(KK) Confession of the four Franciscan priests.
(LL) Note: These Italian priests arrived in Macau under the impression that they would be permitted to preach publicly in China.
(mm) Confession of the former Bishop and of Father Manuel Francisco [Gnimã].

[Seals]
[Centred, left-aligned] (Circular seal with partially legible inscription: “ARCHIV. DE.”)

Page 19

As Jacques Yang—who are currently imprisoned—were among the ten priests who had come to China, a fact of which their fellow missionaries were wholly unaware at the time. Five others [of the ten] have likewise been detained.

With regard to Sinlou and his colleagues—all of whom were acquainted with this country—it is established that they have already violated imperial statutes by embracing the Christian faith; moreover, they stand formally accused of clandestinely introducing Europeans into the realm for the purpose of propagating their religion, of transmitting letters secretly, of concealing such correspondence, and of hiding themselves from Macau and other jurisdictions. What, then, was their true intention? It must be noted that none of those implicated held sacerdotal office; rather, they had accepted silver payments from European merchants.

For these reasons, we have ordered—without delay—a fresh and rigorous examination, including formal interrogatories.

To the question put before him, Sinlou replied as follows:
*“Xiao Deheng (Siao tehin kang), we profess the Religion of the Lord of Heaven, which we have upheld in our native land for sound reason: I am personally acquainted with the Papal Nuncio to Rome; and, for many years, I travelled annually to Macau to engage in commerce involving European merchandise. In recent years, however, I observed that Francisco de Mendoza (Franc̃gnimã) had grown elderly in China and was recommended by the local authorities—on behalf of the Papal Nuncio—to invite further Europeans to enter Macau and assume ecclesiastical governance there. Reflecting that the Religion of the Lord of Heaven has no other foundational purpose than to guide humanity toward virtuous conduct, I pledged to travel to Macau to summon Europeans on his behalf—and simultaneously to escort Desbiantang to the censorial examination of Jacques Yang. I was not, however, certainly aware that such actions were prohibited under imperial law.”*

Page 20

— TRANSLATION —
[Page 1] [Main Text]
‘I was employed to carry parcels and silver; I never learned any European languages, and thus became a priest. Apart from the eighty patacas I regularly received solely from the Procurator in Rome, I received no further silver.’

Siao Tchin Kang, when questioned, affirmed the same.

Schang Yung Sin and the other individuals who customarily accompanied Europeans—including Siu Tong Fou and other Macanese (i.e., persons of mixed Chinese–Portuguese descent), who concealed Europeans in their homes—responded today as follows: ‘We had no other motive for accompanying or sheltering the Europeans save respect for their status and our personal profession of adherence to the doctrine of the “Two Heavens” [i.e., the Christian God and Heaven, a term used in early Sino-Christian discourse to render *caelum* and avoid Confucian or Daoist connotations of *Tian*].’

(nn) Gnai Kiuân, having arrived in Peking from Canton and subsequently summoned before the Tribunal, confessed the following:
‘I acquired the European language, script, and prayers in Macau (in Guangdong Province). Foreign European merchants aboard ships appointed me to dispatch and receive European correspondence; they addressed me as “Spiritual Father”. Annually, I received one hundred taels of silver, remitted from Europe; at that time, my principal occupation was preaching the religion. I am not privy to the precise nature of Pinlow’s and others’ activities in summoning Europeans to preach the Christian faith; nor do I know whether Europeans supply silver to all those affiliated with them to assist the missionaries. Such persons are indeed zealous—but they do not distribute silver to those who merely profess Christianity.’

At the moment of pronouncing sentence…

[Marginal Annotations]
(Left-hand margin, written vertically)
(nn) Fr. Simonelli (China), Procurator of the Portuguese Missionaries in Peking and elsewhere.

[Seals]
(Centred, lower left, beneath the marginal annotation)
[Circular seal, partially legible inscription: ‘.LITURGIA.’]

Page 21

— PAGE 1 —
[Main Text]

Among all the accused persons, we have once again subjected them to formal interrogation, and each has fully confirmed his testimony under examination.¹

From these interrogations, it is established that the four accused individuals—the Reverend Father João and his companions—are all European foreigners, ignorant of the prohibitions laid down by imperial law. Consequently, they encountered no difficulty in complying with the Roman procurator, Sinlou, and others of like standing, who invited them to conceal their identity and enter Sigan² in order to propagate their doctrine there. It is further confirmed that Francisco and António—both of whom entered Chensi and Chanse³ under cover—had been active in those regions for several years, proselytising Christianity in order to seduce the local populace. Likewise, Jacques Vang travelled to Siuntang⁴ in the southern part of Guangdong province, visiting numerous localities en route, and subsequently accompanied Sinlou to Sigan. He too constitutes a serious transgressor of imperial statutes, even though he had not yet commenced open preaching of the religion at the time of his apprehension.

For these reasons—and setting aside, for the present, Francisco Grimaldi and António, who died of illness shortly after undergoing interrogation and having made full confession—we judge that should the five remaining accused persons, together with Father João and his companions—as well as Jacques Vang—be returned to Macau, they would merely be expelled thence to their respective homelands; such a disposition would entail no public punishment commensurate with the gravity of their offences, nor would it serve to instil due dread and deterrence. We therefore humbly petition Your Majesty to ordain that Father João, his companions, and Jacques Vang be held in strict and continuous confinement; that no further permission, concession, or act of clemency be granted to any of them enabling their release; and that they remain detained until such time as Your Imperial Majesty’s final orders are issued—orders which we shall obey without reservation.

[Marginal Annotations]
[Upper left margin]
(00) Judgements, with supporting grounds.

—
¹ The term *criminosos* (lit. ‘criminals’) is retained here in its period usage: in late Ming and early Qing administrative terminology, it denoted individuals charged with violating statutes on foreign religious activity and unauthorised entry into restricted territories—not necessarily persons convicted of criminal offences under modern legal definitions.
² *Sigan*: historical Portuguese transliteration of *Xijing* 西京 (‘Western Capital’), a colloquial or administrative reference to Xi’an during this period; occasionally used in Jesuit correspondence to denote the broader Shaanxi region.
³ *Chensi* and *Chanse*: Portuguese renderings of *Chenzhou* (Chenzhou Prefecture, modern-day Chenzhou City, Hunan) and *Changsha* (capital of Hunan); both were key nodes in Jesuit missionary circuits during the late Ming.
⁴ *Siuntang*: Portuguese rendering of *Shuntang* (a locality near Guangzhou, historically associated with maritime trade and foreign residence in southern Guangdong).

Page 22

[Page 1] [Main Text]
Although Manuel Ferreira was resident in Macau, in the province of Fujian, and although he traced his origins to Europe, his public preaching of the Christian faith—despite its ostensibly pious intent—constitutes a grave violation of imperial edicts. He is therefore not to be pardoned; rather, we decree that he be sentenced to lifelong imprisonment, in accordance with the sentence imposed upon Dom João and his companions.

Tuchingteki (Chu Jingde) secretly professed the ‘Religion of the Mandarins of Heaven’—a term used by local authorities to denote Christianity—and concealed himself for many years on his estate at Franciscanum (Fǎlánxīnāmǎ). Annually, he received silver remittances from Europe. Observing that Franciscanum had grown elderly and infirm, Tuchingteki instructed Sinlow (Xīnlù) to travel to Fujian to invite further European missionaries to come to Shaanxi (Chensi) to preside over the Christian community there. Ultimately, however, Tuchingteki fell into disgrace and fled, taking refuge on the estate of Jacques Vang (Yǎkè Wàng). It follows conclusively that Tuchingteki was the principal offender and the chief transgressor of the laws—having actively summoned and facilitated the entry of Europeans into Shaanxi for the purpose of proselytising. Yet, having subsequently fled, been apprehended, and confessed these offences—upon which his culpability was fully established—no further judicial determination is required in his case.

Sinlow first concealed Franciscanum; thereafter, he embraced his doctrine and made formal profession of the faith. Moreover, acting under the direction of Vicença (Wēi Xīnghé), he provided logistical assistance—including arranging couriers—to convey letters and silver between the missionaries and their European correspondents. In obedience to Tuchingteki’s orders, he travelled to Fujian to bring back the four priests, including Dom João and his companions; and, finally, he introduced Jacques Vang into Shaanxi.

Xiao Chin Kang (Xiāo Qīnkāng) not only secretly joined the Christian faith, but also concealed Franciscanum and the other European missionaries who were clandestinely residing in Shaanxi. Furthermore, he accompanied Sinlow on his mission to Fujian to solicit the arrival of additional European missionaries for preaching purposes.

Shangyunglin (Shāng Yǒnglín), Pedro Sie (Bǐdéluó Xī), Lieva Heitchuen (Lièwǎ Héchūn), and Lieou Tchingtchuen (Liú Qīngchūn)—all of whom profess the Christian faith inherited from their parents—acted under the instruction of Pedro Hai (Bǐdéluó Hǎi). By what authority, then, were they dispatched?

[Marginal Annotations]
[Left margin, partially legible] (Illegible)

[Seals]
[Centre-right] Circular official seal bearing the partially legible inscription: “BIBLIOTECA NACIONAL / LISBOA”, with a central heraldic device.

Page 23

— PAGE 1 —
[Main Text]

*Iderigia*, *conduzirão*, and *acompanharão* — these terms, used in the original Portuguese archival record to denote roles assigned to local intermediaries — refer respectively to native Chinese agents who acted as guides, conveyors, and escorts for Europeans on behalf of colonial or missionary authorities.

Scheoutchin was not formally charged with doctrinal transgression; yet he concealed Jacques Vang in his residence, as did Lieou Hoei Tchuen and Lieou Tching Tchuen — all three having violated imperial statutes prohibiting the harbouring of foreigners. Siutsongfou, Hanfongtsai, and Santiengpão likewise sheltered, for many years, the foreign nationals Gran Grima, Antonie, and Manoel. Ko San neither accused nor denounced Jacques Vang — a European subject — despite being fully aware that serious efforts were underway to apprehend him; rather, he concealed him within his own household. Gozi Ire was complicit in the clandestine introduction of Europeans into the interior.

The offences committed by all these individuals must be adjudicated with due severity and punished uniformly — on a par with Pinlou and the others who guided and accompanied Europeans — so as to demonstrate publicly the appropriate penalties and thereby instil salutary deterrence.

We therefore set aside, for reasons of natural death, the case of Lieuhoei Tchuen, who succumbed to acute illness shortly after imprisonment. The remaining individuals — Pinlou, Pinetchin Hang, Pedro Sie, Lieutchin Tchuen, Scheoutchin, Siutsongfou, Hanfongtsai, Santiengpão, Ko San, and Gozi Ire — are all held equally culpable and shall accordingly be dispatched to Peking in servile status, as fugitives from the disciplinary jurisdiction of the Kieguelou (i.e., the Board of Punishments, or *Xingbu*).

With regard to the junior officials Schanyungkin: having learned of the arrest of the Europeans, he voluntarily surrendered himself. Although he is not culpable for having escorted foreigners from Canton to Houkhoang, his voluntary submission warrants mitigation of sentence — commensurate with our judicial assessment of the gravity of the circumstances.

Page 24

— PAGE 1 —
[Main Text]

Mandarin. Licou Haitie (pp) voluntarily assumed the title of *Padre Espiritual* (*spiritual father*), not by formal ecclesiastical appointment but in order to preach his foreign religion to the people of that country, from whom he received stipends and material support. Moreover, at the instigation of Pedro Hai, he hired vessels—these being subsequently employed to facilitate the entry of Europeans into the region.

Caetano Siu (qq), likewise a native of this country, secretly practised the religion of the *Lendos do Feio* (*Lendos of Feio*—a historical Portuguese transliteration of a local religious tradition, possibly referring to a syncretic or indigenous cult; cf. modern scholarly reconstructions as *Lingzong* or *Feizong* rites). He accepted silver payments from Europeans and formally adopted the title *Padre Espiritual*, actively disseminating the *Lendos do Feio* faith in collaboration with António in Chansi (i.e., Shanxi province).

Although it was established during interrogation that Gai Hiulan (i.e., Father Simonelli) bore no direct involvement in the introduction of European missionaries for proselytisation in Chensi (Shanxi), he remained culpable by virtue of his sacerdotal office: as the designated ecclesiastical official responsible for overseeing correspondence between European missionaries and the *Haos* (i.e., local Chinese clerical or administrative intermediaries), he annually received silver remuneration. Accordingly, he too was deemed complicit—though, having died of illness prior to sentencing, no further judicial action was pursued in his case.

With regard to Licou Haitie and Caetano Siu, both are to be jointly dispatched to Peking (Beijing) and subjected to enslavement under the disciplinary authority of Miequelou (i.e., a Manchu or Qing official, likely an *Amban* or high-ranking Banner officer; name rendered phonetically from Mandarin *Mièkèlóu*). In accordance with statutory provisions, they shall be branded on the skin with official characters denoting their criminal status.

Although the boatmen—or *lorcheiros* (a Portuguese term for river-transport operators, derived from *lorchas*, hybrid vessels common in southern China)—Longkou-tchin and Licou tchin-touon were examined and found not to have participated in the conspiracy concerning the introduction of European religious preachers, they nevertheless failed to profess adherence to the orthodox religion (*i.e., Confucian orthodoxy as upheld by the Qing state*). However, they did assist the missionaries by conveying them aboard their vessels—a circumstance deemed sufficient to warrant censure, though not full penal liability.

[Marginal Annotations]
[Left margin, top]
(pp) Name of a Chinese priest detained in Houkuang (*i.e., present-day Houguang, Fujian province; historically a minor coastal garrison and customs post*).

[Left margin, bottom]
(qq) Another Chinese priest detained in Shansi (*Shanxi province*).

[Seal impression]
[Centre-right, below main text]
(Circular seal with partially legible inscription: “[UNCLEAR: … DA CÂMARA…” — likely *“da Câmara”* (‘of the Chamber’), suggesting an official seal of a provincial *yamen* chamber or a Qing-era Portuguese-administered tribunal in Macau, used here for authentication.)

Page 25

— TRANSLATION —
[Page 1] [Main Text]

Sanglie leased a water-farm (água fazenda) to Sinlou, permitting him to cultivate it; yet, although Sanglie was well aware that Sinlou had concealed Francisco Grima there, he failed to report this to the judicial authorities. Other named individuals are likewise reputed to have harboured Europeans clandestinely; however, when comparing the offences committed by Sanglie, Longkuechim, and Lieutchington with those of Sinlou and his associates, the former appear somewhat less grave. We therefore adjudicate that each of these individuals receive one hundred strokes of the bamboo cane (cênto vaiadas), followed by exile for a period of three years; thereafter, their respective local magistrates (Mandarins) shall be responsible for ensuring their reformation.

Lieou Hongsiuen, having yielded to Sinlou’s persistent entreaties, assumed responsibility for sheltering the Europeans in order to gratify him. Vanchaotse concealed Lieou Kaitie—a prominent Jogiār (i.e., a high-ranking Buddhist or Daoist cleric, here used as an honorific title)—within his residence, fully aware that authorities were actively seeking to apprehend him. Lieou Kaiyn and Lieou Kai Houei, senior disciples (formadores maiores) of Dom Lieou Kaitie, transported several missionaries aboard their vessels. Pedro Kai, upon being approached—or as he arrived—also assisted them. Longmingfang, son of Longkuechim, conveyed the Europeans aboard his vessel so as not to displease his father. Siao Minghouei, son of Siaotchin Kang; João Tsai, servant of the Procurator of Rome (i.e., the Apostolic Vicar or representative of the Holy See in China); and Luís Kouang-yue—all three of whom occupied the water-farm leased by Sanglie for cultivation—have formally acknowledged, during the judicial inquiry (devassa), their complicity in Sinlou’s offence: namely, facilitating the entry of Europeans into Chensi (Shensi) province for the purpose of preaching the Christian faith.

Eight giminazos (i.e., junior civil examination candidates or low-ranking literati) have likewise been formally named as suspects.

Page 26

— TRANSLATION —
[Page 1] [Main Text]
…conceal [the missionaries]. They have embraced the Religion of the Lord of Heaven, and yet, when Europeans sought refuge, they resorted to legal proceedings—thereby only intensifying terror. Such measures would prove insufficient. Those found guilty are to be punished with a burden of one hundred *upadas* each; it is therefore necessary to add to this penalty the sentence that all shall be condemned to hard labour (*fongo*) for two months, and that, upon completion of this term, they shall receive a further forty *upadas*.

Long Kowe Fong (eldest cousin of Long Koue Tehin), Senggoei, and Senghio Kong—the latter being the eldest son—(77) Seng Kouii (a nephew of Seng Kouii); (77) Tchang Uente (elder brother of Domingos Tchang); Tchang Oum Ming; Tchang-Lau Ou; Fuxi Sze Sing; Peckin Koun; Lith; Lieul; and Siouan—having been examined, have been found to profess the Religion of the Lord of Heaven. Though they received instruction from missionaries (*defens Reis*), they neither introduced nor concealed any Europeans. Consequently, these offenders are to be sentenced to one hundred *upadas* each, in accordance with the statutes prohibiting adherence to proscribed religions; thereafter, they are to be remanded to their native provinces, where their respective local mandarins shall assume responsibility for ensuring their proper re-education and ideological correction.

To all penalties imposed upon *feiminoros* (a term denoting ‘subordinate or marginal subjects’, here used administratively to refer to non-elite Chinese converts) who profess the Christian faith, there shall be appended an explicit directive addressed to all local mandarins: they are hereby instructed to compel such individuals publicly to renounce their faith and formally abjure the Religion of the Lord of Heaven.

Although it is true that the offences committed by Sinhou and other *feiminoros* of this category predated the imperial edict of clemency—namely, the general amnesty granted by the Emperor in the fiftieth year of his reign, on the first day of the First Lunar Month—this fact in no way mitigates or diminishes the full force of the sentences herein pronounced against the named individuals.

[Marginal Annotations]
(On the left margin, written vertically):
(77) Seng Kouii—this is the Chinese name of Francisco Zen.

Page 27

— ORIGINAL TEXT —
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…espaldão, they propagate their religion and seek to seduce men. It is hereby ordered that Lieou Chingue be released unconditionally: he did not observe the fasts, having baked bread in order to cure himself of his illness; yet it is established elsewhere that the Christian liturgical calendar prescribing such fasts belonged not to him, but to his grandmother, Schang, who had taught it to him; moreover, he is not a Christian. Nevertheless, further matters remain to be adjudicated—despite the culpability of certain individuals.

No determination is required regarding Lieou Chet-sie, Lieou Yt-chung, Lung-tching-ygeou, Tien-chang, and Goie-bre, all of whom are equally guilty of having introduced or concealed Europeans; however, all five are now deceased.

As for Lieou Hai-tie, Cachano Sio, and Goi Kicoudan—all bearing the title of ‘Spiritual Priests’—they annually received eighty-five patacas. Likewise, Tou-hing-tchi and Iin-lou—though not ordained priests—nonetheless accepted silver from the Europeans; furthermore, they facilitated the entry and concealment of those Europeans, and acted as intermediaries in conveying their letters. It is therefore ordered that the local magistrates (Juntos), should the provincial authorities (Voyens) so require, conduct an inventory of the entire estate of these five convicted persons and confiscate all assets, applying the proceeds to the public treasury (Fisco).

With regard to the aforementioned properties—and others of like kind—wherein Europeans were concealed within private dwellings, confiscation is not warranted, since there is no evidence that those individuals received silver payments.

Nonetheless, ten taels of silver paid to Pedro de Acebeo (son of Pedro Mai) as remuneration for his voyage must be forfeited, along with the silver received by Lieou Chet-sie and Lieou Ching-tchuen—amounting to the same sum each. In addition, the proceeds arising from the sale of clothing, patacas, and other personal effects belonging to the detained Europeans—including those specifically in the possession of Fr. João H.—shall likewise be confiscated.

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[Page 1] [Main Text] Books, images, and similar objects were to be entirely destroyed by fire.
Pie Licou of Shensi (ii); he was among those who conspired to facilitate the entry of Europeans into China for the purpose of preaching the Christian religion: Domingos Tchang and Manoel were brought to Shensi by him; Simão Licou, a spiritual priest and missionary of the faith; and Lie Lin, who concealed Jacques Yang—all were apprehended in Shensi. A separate note records that these individuals expressed indifference toward the divine mandate vested in the Emperor, thereby contravening the established order of the realm.

The Provincial Governor (*Sintoc*) of Canton reported to the Emperor the arrest of So. lo (this is the title used by the Chinese authorities for the procurator of the Sacred Congregation for the Propagation of the Faith—the Reverend Father Torre), who had been dispatched to Peking. However, these accused persons have not yet arrived in the capital. The same applies to the cases concerning Licou and Uljiao—members of the Defua Company—who employed violence and extorted silver from Europeans aboard their vessels. One sergeant, having first concealed the European lodgings (*Logio*), then leapt into the sea to escape. All others known to have been arrested—in Hunan, at Hou-Hoang, and in other provinces—shall, upon being transferred here and arriving in the capital, be formally arraigned; judgment shall be pronounced specifically upon matters falling within the jurisdiction of this tribunal—just as it was in the case of Tomás Licou, arrested in the province of Peking.

In addition to the five criminals already apprehended and adjudicated—including Father João and others denounced by European missionaries—Francesco Grima reported that further suspects were dispersed across various provinces. Moreover, four European subjects—Anselmo, Deodato, Nicolao, and Luzebio—have undergone examination; it has been determined that they did not enter the Empire clandestinely for missionary purposes, but were instead sent to Peking under the official escort of the Provincial Governor (*Sintoc*) of Fantaõ, accompanied by Mandarins, to serve the Emperor directly. Consequently, no judicial proceedings are warranted in their case. Several further individuals remain unaccounted for: Affao, Afaber, Crescentiano, and Olho Disind.

[Marginal Annotations]
(Left margin, upper portion)
(ii) This Pie Licou, resident in Shensi, is a native of Hubei (Huchuen); he is an ordained priest. There exists another individual of the same name—Pie Licou (also recorded as Ouelle)—previously appointed in the same capacity; he too is a priest of the Sacred Congregation for the Propagation of the Faith.

[Seals]
(Centred, left-aligned, beneath the horizontal line)
(Circular seal with partially legible inscription: “ARCHIV. BIBLIOT.”)

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It is imperative to issue the following directive: those missionaries who have already entered the province of Guangdong—namely, Father Atho and Father Hiliti (33), as well as Lisin (or Bartolomeu Feu, a native of Guangdong who acted as their guide)—must be apprehended without delay. All local Christian communities (*santos*) and catechists (*jovens*) are hereby instructed to search for them diligently and effect their arrest; upon capture, they shall be subjected to formal judicial proceedings.

This measure is necessitated by the conduct of Xiangyewu Li and others from Gocinam (i.e., Guanzhong) in Shaanxi province, who—having submitted to Fr. Franciscus Grima—have openly embraced the Catholic faith. In contrast, other Christians arrested in Shaanxi, Huizhou (i.e., Huizhou Prefecture, historically part of Guangdong or Jiangxi—context suggests the latter), and neighbouring jurisdictions have concealed their faith and refused to profess it openly, thereby incurring celestial disfavour. It is therefore requisite that all *santos* and *jovens* undertake prompt and thorough examination and adjudication—not only of the individuals named above, but also of all other suspected persons not expressly enumerated herein. Thereafter, the official records (*autos*) of these proceedings must be transmitted to the Imperial Court for final disposition and resolution of the matter.

Furthermore, the case of Huangyung of Sichuan has already been examined, and it has been established that he did not introduce foreign missionaries into the province. Consequently, his Vice-Regent must be formally directed to enforce compliance with this finding and to uphold the determinations already made.

Additional fugitives—still at large across various provinces—pose a grave risk, as their continued evasion encourages others to follow suit and thereby exposes further persons to punishment. These include: Pedro Hai; Qian-Hui (i.e., Fr. Francisco Zen); Barnabas (who preached in Shaanxi); Caetano Siu; Fr. Ho of Sichuan; Fr. Zhang of Mengtong; and others whom Fr. Franciscus Grima has formally denounced or identified. Also implicated are: Fr. Mousi (a European missionary); Fr. Moá (or Mathieus, a European); Fr. Lamiette (a European, who preached in Huguang); Liroud Hong, an elder of Sichuan (vv); Limeoulou of Fuzhou; and Limend of Shaanxi—who harbours Jacques Yang. Such persons must likewise be sought out and brought to justice.

It is therefore imperative to issue formal orders accordingly.

[Marginal Annotations]
[Left margin, top]
(33) The Italian Franciscan friars Crescentiano and Atho entered Guangdong in April 1784. They appear to be identical with the two missionaries named twice elsewhere in the document—Heching Loui, Siyangno, and Otho (i.e., Atho), and ‘Hiliti’ (likely a variant rendering of ‘Iliti’, possibly referring to Ilitius or a phonetic transcription of ‘Eliodoro’). These two friars were subsequently arrested. ‘Lisin’ may well refer to Fr. Matías, a Spanish Franciscan of advanced age. ‘Õ malo’ is probably Fr. Remualdo, a Pole, currently imprisoned.

[Left margin, middle]
(uu) There is strong evidence suggesting that ‘Lamiete’ is Fr. Mathieu, a French Jesuit.

[Left margin, bottom]
(vv) This ‘Fr. Liroud Hong’ is an elderly native of Sichuan.

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To all provincial governors (*shengzhang*, or *saints* in the Portuguese transliteration) and prefectural magistrates (*fuyin*, rendered here as *foyens*), it is hereby commanded that they apprehend forthwith all adherents of the Christian faith and dispatch them immediately to the Board of Punishments (*Dali Si*, the imperial tribunal responsible for criminal adjudication), there to receive formal sentencing.

An explanatory memorandum submitted to the Emperor states that, for a considerable time past, a church dedicated to the ‘Lord of Heaven’ (*Tianzhu*, the Jesuit term for God) has existed in China. It is now deemed necessary to convert this ecclesiastical building into an ordinary secular structure suitable for public (i.e., non-religious) use by the common people. Thereafter, the property shall be sold, and the proceeds confiscated by the state. Should similar clandestine churches be discovered in other provinces—built surreptitiously by local converts—the governors and magistrates are instructed to locate them without delay; upon discovery, such buildings are likewise to be repurposed, sold, and their sale value confiscated.

With regard to the European missionaries resident in Beijing—including those attached to the Imperial Astronomical Bureau and other technical offices—the Emperor is fully apprised that their presence in the capital is solely for the purpose of exercising their specialised arts and sciences (e.g., astronomy, cartography, mathematics, horology, and medicine), each holding an officially sanctioned appointment with defined duties. When such Europeans wish to send letters abroad, they must—pursuant to imperial order—submit them to designated Manchu or Han Chinese mandarins, who will ensure their transmission to the intended destination. They are expressly required to acknowledge receipt of this directive in writing, so as to obviate the necessity of subjecting them to further interrogation or judicial review.

It is evident that Europeans have long pursued the dissemination of their religion, seeking—by gradual and insidious means—to win over the populace. This same populace, being unlettered and unsophisticated, embraces the foreign faith with greater zeal and assiduity than did their forebears; such fervour therefore poses a palpable threat to established moral customs (*fengsu*) and to the integrity of human conscience (*renxin*). For this reason, decisive measures must be taken to prevent the further erosion of Confucian ethical norms and social harmony.

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Republics: The following Decree is hereby promulgated.

A period of one year’s grace is granted to all individuals who adhere to the ‘Religion of the Heavenly Brothers’ (Tianxiong Jiao, a historical designation for certain syncretic or heterodox religious movements active in late imperial China, often conflated by Qing authorities with Christian missionary activity or popular sectarian groups), provided they voluntarily renounce it within that time. During this interval, such persons shall be exempt from punishment; however, it is imperative that they be formally instructed to use this respite for moral reformation. They are required forthwith to surrender all religious texts—including devotional manuals, prayer notebooks, and other similar materials—for immediate public burning, so as to eradicate the roots of this doctrine with utmost rigour. Should any individual, after the expiry of the prescribed term, be found still in possession of such materials or continuing to profess this belief, he shall be subjected to severe penal sanctions.

With regard to civil and military mandarins—whether holding office in the civil service (wen guan) or the military establishment (wu guan)—who have presided over or governed various administrative jurisdictions where, owing to their negligence and failure to maintain proper vigilance, Europeans were clandestinely admitted, concealed, or permitted to proselytise, it is hereby ordered that all provincial yamen officials (including prefectural magistrates and circuit intendants) compile and submit detailed registers listing the names, official ranks, and titles of such mandarins. These registers shall be forwarded to the Censorate (Ducha Yuan) and the Tribunal of Punishments (Xingbu), which shall jointly examine the cases and deliver formal judgments.

We, the Ministers and Counsellors of the Tribunal of Punishments, having deliberated collectively upon the grounds and circumstances relating to the matters reported to His Imperial Majesty, respectfully await His August Commands. In humble submission, we present this memorial to His Majesty on the twentieth day of the first lunar month in the fiftieth year of the Qianlong reign—that is, 20 February 1785 in the Gregorian calendar.

On the very day this memorial was presented to His Majesty, the Emperor issued an edict to this Tribunal, confirming in full all the provisions set forth above.

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It is hereby declared that only those who have fled and taken refuge therein shall be subject to the following injunctions, which apply with equal force both to office-holders and to the general populace.

You must not delay in denouncing yourselves; nor may you entertain grave doubts concerning this Edict—though its consequences for you may not appear immediately apparent. You are required to amend your past transgressions and reform your conduct. Since you have received the Religion of Heaven, you are obliged to anticipate this requirement by voluntarily denouncing yourselves and surrendering your books of prayer—such books being thereafter liable to public burning.

Should any individuals be discovered after the appointed deadline—whether through judicial inquiry or denunciation—who are found to have failed to comply, constables shall be dispatched forthwith to apprehend them; upon arrest, they shall be subjected to the most rigorous punishment.

Take heed: do not recklessly postpone your repentance and submission, lest you incur the full severity of this warning.

Issued in the fiftieth year of the Qianlong reign, on the twenty-fourth day of the third lunar month (i.e., 2 May 1785).
Dispatched to Macau for public posting and as an official admonition.

[Marginal Annotations]
[Upper left margin] [ILLEGIBLE: ~3 characters]
[Central left margin] [UNCLEAR: possibly ‘F’ or ‘Fr.’]
[Lower left margin] [UNCLEAR: possibly ‘1’ or ‘I’]

[Seals]
[Centrally positioned on the left side] Circular official seal bearing a partially legible inscription: ‘MAGISTRADO’ [Magistrate].

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[Page 1] [Main Text] Catalogue of Missionaries Named in This Edict

1. Fr. Francisco Magni, Bishop of Melitopolis, formerly Apostolic Vicar of the Provinces of Kansu and Kansí, belonged to the Order of Reformed Franciscans. He was commonly known as Fr. Francisco de Dervie—a designation derived from his native town of Dervio, situated within the Diocese of Milan. He was arrested in Shensi (Chen-si), where he had resided for twenty-two years.

2. Fr. António Maria Laconi, Bishop of Domitiopolis, currently Apostolic Vicar of the Provinces of Shensi (Chen-si) and Shansi (Chan-si), belonged to the Order of Friars Minor. Within the Order, he was known as Fr. António d’Ofimo, after his birthplace of Offida in the Marche of Ancona. He voluntarily offered himself to the Holy See for service in Shansi (Chan-si) in order to alleviate the sufferings of Christians who were being subjected to cruel and unjust persecution—persecution that served no legitimate purpose other than their denunciation.

3. Fr. Francisco José da Torre, Priest of the Congregation of the Baptistines, Apostolic Proto-Notary and Procurator of the Sacred Congregation for the Propagation of the Faith (Propaganda Fide), died in prison on 29 April 1785, shortly after sunset. This information is confirmed by a letter from a missionary dated 30 April, which arrived in Macau on 1 June of the same year. He had been arrested in Canton (Guangzhou) on 15 January and departed for Peking (Beijing) on 23 January of that month.

Europeans Condemned to Life Imprisonment

1. Fr. João de Safary, of Jardanha (a village near Lisbon, Portugal).
2. Fr. José de Bientina, of Italy.
3. Fr. Luís de Santo António, of Italy.
4. Fr. João Baptista de Mandelo, of the island of Crete (Candia).

These four missionaries all belonged to the Congregation for the Propagation of the Faith (Propaganda Fide) and were members of the Order of Friars Minor. They were arrested together in the Province of Guangdong (Kwang-tung).

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The Congregation of the Baptistines (i.e., the *Congregatio Baptistarum*, a colloquial or variant designation for the *Congregatio de Propaganda Fide*—the Sacred Congregation for the Propagation of the Faith) entered China on 23 September 1783 and were arrested the following year in the province of Jiangxi.

6th: Fr Manuel Gonçalves of Macau, resident at the College of Naples, priest and missionary of the Sacred Congregation for the Propagation of the Faith; had been serving in the mission for twelve or thirteen years.

European missionaries detained—still awaiting trial:

1st: Fr Allo Francino, Italian, missionary of the Sacred Congregation for the Propagation of the Faith.
2nd: Fr Crescentiano, of the same order and nationality, also a missionary of the Sacred Congregation for the Propagation of the Faith. They entered China in April 1784 and—according to reports—were arrested in early April 1785 while stationed in the province of Guangdong.

3rd: Fr Manuel Franciscano, Spaniard, arrested in Jiangxi; had entered China three or fourteen years earlier (the record is ambiguous). This individual was not named in the imperial edict.

4th: Fr Francisco de São Miguel, Spanish Franciscan, entered China in 1783 and was arrested; subsequently transferred to Beijing in May 1785.

5th: According to the letter announcing the death of the Viceroy of Liangguang (*S. da Torre*, i.e., *Senhor da Torre*, an honorific title used for high-ranking Qing officials, here likely referring to the Governor-General of Guangdong and Guangxi), there were one or two additional Europeans imprisoned beyond those officially recorded—since their presence was confirmed at the prison in late April, though their names remain unknown. These individuals were presumably among those listed below as ‘denounced’ and actively sought, for whom official warrants (*procurações*) had been issued.

Europeans denounced and actively sought in the province of Guangdong:

1st: Fr Mory—that is, Fr Mariano, Italian Franciscan, who—according to records dated early March 1785—had served in the mission for twenty-three years and was then in hiding in Beijing.
2nd: Fr Lite—or Lison—most probably Fr Matias (Mathias), Spanish Franciscan.

[Marginal annotations]
[On the left margin, written vertically]: “as / o / 9 / 2 / – / 2 / is / 2 / 9.”
[Seal]
[Bottom right corner]: (Circular seal, partially legible inscription: ‘.A DO BRASIL E INDIAS.’ [i.e., ‘DA COLÔNIA DO BRASIL E DAS ÍNDIAS’, indicating archival provenance from the Portuguese colonial administration in Brazil and the East Indies])

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3rd: Father Hōmālō (or Ōmālō), in the province of Hou Koung.

1st: Father Ōlamiete—likely to be Monsieur Matha, a former Jesuit of French nationality.
2nd: Father Mā (or Matheus)—possibly identical with the above, given the variant rendering of the name ‘Matheus’.

Also recorded are the denunciations—though reportedly not in Canton but rather in Peking—of the Reverend Florens, who travelled to Szechwan via Peking in 1782, and the Reverend Delpon, a priest of the Paris Foreign Missions Society (Société des Missions Étrangères), who entered Szechwan in 1783.

A Chinese priest died in prison; he was also known by the alternative name Father Simonelli. A former Jesuit, he had been ordained in Macau under Portuguese auspices and served as procurator for the former Portuguese Jesuits resident in Peking—including among them other ex-Jesuits of both French and Portuguese nationality.

Chinese priests condemned to perpetual banishment (‘esterros perpetuo’) or lifelong forced residence (‘aderividade’):
1st: Caetano Siu, imprisoned in the province of Shansi; missionary of the Sacred Congregation for the Propagation of the Faith (Congregatio de Propaganda Fide).
2nd: Jacinto Lieou (also recorded as Lieou Haitie), imprisoned in Hou Koung; former Jesuit.

Chinese priests detained but not yet sentenced:
1st: Thomas Lieou, former Jesuit, ordained within the French Jesuit community residing at Haitien (near Peking), in the household of Monsieur de Vantavon.
2nd: Simon Lieui, missionary of the Sacred Congregation for the Propagation of the Faith, imprisoned in Shensi.
3rd: Pie Lieou (‘omoco’—i.e., *homo*, Latin for ‘man’, here used to denote a secular priest), likewise a missionary of the Sacred Congregation for the Propagation of the Faith, detained in the same province [Shensi].
4th: Cassius Tai, imprisoned in Shaowu (Schao tchou) in the province of Fujian and subsequently transferred to Peking; also affiliated with the Sacred Congregation for the Propagation of the Faith.
5th: Benedict Sun, priest ordained by the Senhores [i.e., the ecclesiastical authorities—contextually, likely the Vicar Apostolic or local episcopal ordinaries acting under Propaganda Fide jurisdiction].

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Province of Houitcheou, where Fr. Matheus Hou served as the sole missionary, stationed in Peking.

6th: Fr. Matheus Hou — educated at the College of Siam (modern-day Bangkok), but later withdrew from foreign missions upon being summoned to serve in his native country; he remained detained at Fantaz (a location in Fujian province, historically associated with missionary detention).

7th: Fr. Bento Hoang, O.P. — a Dominican priest of Chinese origin, arrested and imprisoned in Fujian province; however, he did not publicly declare his sacerdotal status, nor was he formally questioned on this point during interrogation.

None of the above four individuals (nos. 4–7) is named in the Imperial Edict of 7 March 1785.

Chinese-born priests, accused and actively sought by imperial authorities:

8th: Pie Licou — an elderly native of Lutchuen (Luzhou, Sichuan province).
These three were concealed in Peking at the beginning of March 1785:
2nd: Barnabé Chang — believed to be of European origin (possibly a naturalised or long-resident foreigner, though identity remains uncertain);
3rd: João Huo;
4th: Pedro Hsai;
5th: Francisco Zen (also recorded as Teng Houii).

All five missionaries (nos. 2–5 and 8) belonged to the Congregation for the Propagation of the Faith (*Sacra Congregatio de Propaganda Fide*).

Note: We record herein the deaths of Christian laypersons who perished in custody—or who were sentenced to various penalties—pursuant to the same Imperial Edict of 7 March 1785.

7th: Christians known to have died in prison (in addition to Fr. Simonelli):
1st: Touhing tchi — formerly a guest and close associate of the former Bishop; instrumental in facilitating the entry and reception of bishops and missionaries into Shaanxi province;
2nd: Licou hoitchuen — one of the principal guides who accompanied the four Franciscan missionaries arrested at Hou Kouang (Houguang, Guangdong province);
3rd: Licou Chetie;
4th: Licou y tchang;
5th: Longching yeou;
6th: Sientang;
7th: Han Szi.

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Christians condemned to slavery: ten individuals. Another individual condemned to perpetual banishment to a location where they would be subjected to harsh, de facto enslavement.
3. Those condemned to three years’ banishment.
8. Those condemned to one hundred strokes of the bamboo cane, followed—after two months’ imprisonment in the Congo (i.e., the local prison or detention compound)—by a further forty strokes.
12. Those condemned solely to one hundred strokes of the bamboo cane.

Note concerning the European and Chinese priests named in this edict:
4. European and Chinese missionaries who died in prison.
6. Europeans condemned to life imprisonment.
2. Chinese priests condemned to perpetual banishment.
12. Europeans and Chinese priests—of whom at least five or six are European, the remainder Chinese; none of these twelve has yet been formally sentenced, though all remain incarcerated.
24. Thus, at least twenty-four priests have already been imprisoned during this persecution—not including those whose arrest remains unrecorded or unknown.

Observation:
The magistrates who issued this edict employed throughout its text precisely the same terminology used by missionaries and Christians in their preaching within China to convey theological concepts—namely, ‘God’, ‘the Christian religion’, and ‘ecclesiastical dignities’—since the Chinese language possesses no native terms capable of expressing these concepts directly. To denote ‘God’, Chinese speakers therefore employ two characters—*Shangdi* (written here in contemporary romanisation as *Sien Schiu*, reflecting late imperial Portuguese orthographic conventions), meaning ‘He who presides over Heaven’, ‘the Master’, or ‘the Lord of Heaven’.

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[Page 1] [Main Text] To these two terms is added the word *Siao*, meaning ‘doctrine’, ‘religion’, or ‘sect’—here specifically denoting the Christian religion, that is, the religion of the Lord of Heaven. To designate Christians, a third term—*Sin*, meaning ‘man’ or ‘person’—is appended to the preceding two, yielding *Siao-tchou-sin*: literally, ‘persons of the Christian religion’. Alternatively, the term *Tong*, meaning ‘to offer’, ‘to submit’, or ‘to obey’, may be prefixed to indicate those who follow the Christian religion; thus, *Tong-Siao* signifies ‘those who submit to (or obey) the doctrine’.

Christian churches are termed *Sien-tchou-tang*, meaning ‘the Hall (or Palace) of the Lord of Heaven’. The Pope is designated *Siao-hoa-Ôuang*, literally ‘the Sovereign who presides over doctrine (and) the rectification of customs’, or, more interpretatively, ‘the King who converts through doctrine’. Bishops are called *Schou-Siao*, meaning ‘he who presides over (or governs) the doctrine (or religion)’. To denote an archbishop, the prefix *Ta*, meaning ‘great’ or ‘senior’, is added: *Ta-chu-Siao*, i.e., ‘Great Bishop’ or ‘Archbishop’. Priests are termed *Chin-fou*, meaning ‘spiritual fathers’ or ‘spiritual priests’.

[Marginal Annotations]
[No marginal annotations visible]

[Seals]
[Centred, right-hand side] (Circular seal with partially legible inscription: ‘.ULTRA.’ and ‘.MOR.’)

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[Main Text] Edict of the Emperor of China against Christians, which precipitated a severe persecution. The missionaries known to have suffered on this account at that time are as follows:

• Location
  • Portugal
    • Arquivo Histórico Ultramarino
      • Conselho Ultramarino
        • Macau (1587-1833)
          • 01 - to mege
          • Cx. 17