Anno de 1747. Missão da China; e Jgreja de N. Senhora do Amparo.
Transcription
Page 1
[Page 256] [Texto Principal] Anno de 1747. Missão da China, e Igreja de N. Senhora do Amparo. Fevereiro de 1747. Aos 24. de Fevereiro de 1747. Chegou Sua Chapa dos Mandarins à Cidade, em que dizia, que vinham para Macao. Eram Bispo e Religiosos. O Procurador do Senado Severino de Carvalho de Moraes mandou o Juiz bater ao Collegio, dizendo, que tinha que falar com o P. Procurador, ao que respondeu o P. Procurador, que havia o formato das 40 Horas. Mezmo o dito Procurador do Senado falou com o P. Procurador na Sacristia, lhe disse: já tinha ali vindo Sua Chapa, em que dizia, que vinham humidos à Macao Alguis Padres, e eram Bispo, que estava na Província de Fo-kin, e que queria que Sua Província lhe mandasse vertê-las a Chapa em Língua Portuguesa: às quais respondeu o P. que em S. José estava hum Chinês, que sabia escrever em China e em Português, que Sua Mercê fizesse, que por quanto no Collegio havia dois Padres que sabiam as letras Sinicas, e que hum havia pouco tempo que tinha falecido, e que o outro estava doente: E assim foi a S. José: E se bem que de S.
Page 2
[Page 15] [Texto Principal] E bem que façam Algum serviço à dita Missão. Aos 15. Comor as Governador; elles Nos Contou, que lhe tinham dito, que Vinham os Padres de Pequim para Macau, e que Vinha hum Bispo: Ao que Respondeo o Procurador, que havia de ser o Bispo grego em Fokien, e Mays Religiosos, que taes tavam presos. Por quantos Meis tem Respondido, ja tinham hido de Macau, [UNCLEAR: 1772?], elles tinham entrado em Fo- kin por via de Manila. Entendo, que se deitavam al- gum trabalho nesta Cidade, por quantos todos os Reis Vizinhos Japoneses da China dizem, que entraram por via de Macau: que Nad fazem hum, porque se a porta da Cidade de Macau se fecha à Missão da China, que por Macau sam fechada esta porta por via de Macau à Missão da China, e Na Verdade Eu Muito desconfio Nos Reguados deste Negocio; ainda que Alguis Moradores Se aj attendem a bem Comum, Mas Nad podem fazer Nada, que o genuino era por fora de Macau a todos os Estrangeiros que Sa em Malaca, Assim Seculares, Como Ecclesias- ticos, de todas as Nações. Hinda El Rey Nosso Senhor Oferece Esta Carta ao Gov. Sobre os Estrangeiros a qual se registrou No Gindo, e está Nesta Procuradoria Na mesma titulo Provincia), Assinada pela Rainha Nosso Senhora, e Está trasladada do seu proprio Original, que eu viu Na Minha Mao.
Page 3
[Page 1] [Texto Principal] Aos 26. de Fevereiro de 1747. Chegou a Macao huma Carta de Lemas do P.e. Francês, em que avisava, que vinha remetido do Mandarim ao Mandarim da Villa de Anjão, por quanto o Mandarim do Apanhão, com posta que lhe deo, Compôz a Córte deste Modo: Que o P.e. que era Nascido na Cidade de Macao, descendente de tres ge- rações, & vem a ser bisavô, avô, & pay, vindo na China faz Muito. No dia 16. de Março foi fallar ao Procurador da Cidade, o P.e. Geronymo de Carvalho de Moray, p.a. Despache de Avizo q.do Re chegou a Chapa do Mandarim da Villa de Anjão, dizendo que se Nascido em Macao. Vem do Sinal. A Chapa q. veio ao Senado em 14. de Fevr.o de 1747. Não é sobre o Bispo e fidej preços em Fo-kin, Mas sim sobre o Trade Franciscano da Pro- paganda apenhado em Dia de Pascoa de 1746. E Mandou perguntar à Cidade de Macao, Se aquelle Europeo tinha entrado na China por via de Macao, e se tinha Avido nos Navios da Cidade de Macao? Responderam os da Cidade à Chapa, q. Não Viera nos Navios de Macao, e Affirmaram que Não perten- cia à Cidade de Macao. Febr.o de 1747. Em Fevereiro de 1747.
Page 4
[Page 1] [Texto Principal] de São Domingos da Propaganda fugido de dentro da China Marco. Aos 1º de Março de 1747. Chegou à Cidade de Macau o Pe. João Francisco Dias remettido ao Procu- rador da Cidade pelo Mandarim donde foi apanhado; remetido ao Mandarim da Villa, o dito o remetteo à Macao; o Mandarim que o apanhou lhe deo hum Christão para o trazer ao Mandarim: Chegado o Pe. à Villa de Amoy foi levado ao tribunal do Man- darim, e lhe depôs vinte e tantas bofetadas com hum capão de China. Aos 20 de Março de 1747. Chegou Sua Chapa de Cumto de Cantão, em que diz, que se recolhão às aldeas os Chinas Chris- tãos que andam vestidos ao modo dos Portugueses, pela Igreja de Nossa Senhora de Amparo se não defaça. Aos 20 de Março de Igreja de Nossa Senhora de Amparo para o Collegio todas as coisas sagradas, assim de ornamentos, como de coraçõens. O. da Cidade, e H. de os Estados No Senado, faz verdadeiros Manuel Esteves Pereira, Pedro Romano, José Antunes, Juizes, André P., e Breyo, Thomaz de Rey, Procurador da Cidade — Geronimo Carvalho de Mores, queria que se hiraj sim os sinos, co retábulo, mas os Pe. não tiveram nada. Se deve responder, que a igreja é de Macao, dos Portugueses, mas da China).
Page 5
[Page 260] [Texto Principal] Aos 21. de Março estava em Exercício Na 5.ª dia Me Veio o P. Manoel Ribeiro, Pai dos Christãos, a dizer, que me ordenava o P. Provincial, que logo a toda a pressa buscasse hum Chapateo a toda a pressa para levar a Cantão o Cathequista com o seu filho de 10. Annos, por q. Vinha na Chapa declarado o Nome do Cathequista, e juntamente o do seo filho Aleixo; Mas este estava Na sua terra. Ajustei hum Chapateo para Levar o Cathequista a Cantão com seo filho (prey patao) — 2: 250. Dizhe de Vinteo — 2: 250. 4: 500 Como vido Senado trishas Jao Mada, May fe Animarão, por quantas fe lhe fallou Claramente, que o Caso que era contra a Santa Fé, se fallou ao Senhor Bispo e se Assentou, que o Senado Respondesse, q a Igreja & Am- para era dos Servidores da gente Portuguesa, e para Asfi: mas a Ley aos Jesuítas. Como estava eu em Exercícios quando o Padre Manoel Ribeiro me avisou, como deixo declarado; eu lhe disse, que fosse logo em Nossa Senhora do Amparo, Hum Portugues Com sua Familia; que elle logo tratou disso, que queria por ao Capitão Manoel Dubá Vieira, e offerecer iricar a sua Casa, Mas não achou em Casa. 21. de Março de 1747. [Anotações marginais] [No canto superior direito] 260 [Assinaturas] A. I.
Page 6
[Page 1] [Texto Principal] A 14. Estou de tarde, e me veio o Gerente Mateus Ethens Avinar, dizendo que o China Mad apareceu, e me deu a Chave da porta do Campo p. o Rio, e espreita de Castilhão, a buscar o dito China: E assim lhe entreguei a Chave do Campo. A 15. Auce M.ª me encontrei c. elle, e lhe perguntei se estava o Negócio acabado? Me disse: Sim, e ao mesmo tempo que me avisava que o China Mad apparecia, e veio à Casa apanhar o China em casa, e já a Torcha estava em Castilhão, aonde embarcava o China com seu filho pela Embarcação Eory. Datado de 21. de Março de 1747. O Senado mandava ao Senado, e pede-se os seus Decretos em lugar público, e de Contrôle da Santa Fé. O Senado lhe responde: que Mad o envio depois, e o mandou de Macao que vestido à portuguesa, que os offerece Senadores lhe pertencia governá-los, e que os Mayores eram Mandarins. A 20. acada à outra Cidade, e Verdadeiramente, por haver os Caminhos feitos, estes pobres (Mandarins) perseguidos; o Senhor Bispo a perseguido por Rua quarte, os Chinas pela outra. E se o Mandarim Chineze na Cidade, como intemperado aos Chinas apólo em 1744, faria agora sheds o general. A 21. O Senado e os Superiores das Religiões à Cidade, p. s. determinar sobre a Chaparia: Mandou o Cumbo: e por Lugares mandou o Bispo de Macao escrever por Papel, que seria acertado na Igreja da N.ª de Amparo hoje Eleitos para Asfertência da Igreja. o P. [Anotações marginais] [No lado esquerdo, entre linhas 3 e 4]: (Ilegível) [No lado direito, após linha 8]: [UNCLEAR: .de 1747.
Page 7
[Page 380] [Texto Principal] o P. Prov. ao Estado (Cop.) já cedia Neste Caso de) porem os dous Clerigos No Amparo; Mas o P. Luís de Siqueira Respondeo, que se fossem Necesarios os dous Clerigos em Nossa Senhora do Amparo, que o Padre Provincial lhe Provisse de Japão: E o que os Envio de aqui, apagavelhe): E assim ficou a Coisa No Ar. Aos 28. de Março Chegou a Segunda Chapa à Cidade sobre a Igreja do Amparo. M. friso o Negocio Nao Othê bom. Na Chapa Vem Euão palavra Muito Má, que diz, que se je quizer com hix, que se Nao, que Nao faltará Gente para Vir ficar em Macao. Aqui dicono ou, que Vem a Jer, que Meete Negocio Estrano os Franceses. O Duvelar, Esta em Santão, que anda faz zendo as Vijs: O testeo Meu fundamentos p. dizer isto. Em Na Chapa outra palavra, que se Por Jncip que pagayp, o fogo do Chão, isto spark o Jmz perador D. Elvira Nao De Nad, Se queris logo levar hivara. O Negocio Esta M. embrulhado, e tem (Muitas) Circumstancias que os Franceses Ainda Nesta tratada. Aos 29. de Março de Manha Veio Carta de Senad da Camara ao P. Provincial de Japão, que Sua Revda. Mandasse dos Theologos, que tinham Euã Consulta. Haver, Para Servico de Deys, e De S. Mag.; E assim o P. Prov. da Prov. de Japão Este veo (Cop.) Resfique fohem à Justa aos P. Franceses.
Page 8
[Page 1] [Texto Principal] Fray Luís Alberto, Procurador Geral da Província de Japão, e o P. Bento Ferraz, da Província da China (fora os del Luiz de Siqueira, actualmente Prov. da Província da China, e João Duarte; o P. Prior de S. Agostinho; o P. Vig. de S. Domingos), e de S. Francisco e de Guarida, e Mays Alguis Des eo D. Comiss. dos Freiras, eo Governador, e como Damias Pereira Santo, e o Mays Moradores). Antes y declare o que quero dizer a bem dizido Na Cidade, que a Igreja de N. Senhora de Amparo tinha sido feita com prata dos Chinas, May os Chinas Nad Deram. E assim já o Senhor Bispo em algum Modo dizia Se podia Ceder. Mas tal Igreja os Chinas a Não fizeram, Como consta de um papel, que se achou No Cartorio deste Collegio. Na qual vinta Mulheres Pay do Christo aos 20 Anos de 1634, foi feito pelo P. André Calmeiro em 21. de Maio de 1634. Consta deste papel, que Antes da Resta Porem deixou 450. taeis em 1600. E andaram a ganhar ate 1630. E que elles deixaram para a dita Igreja, e que com outras Almoadas Se fizeram a dita Igreja. Finalmente, Estando juntos no Senado, Se fallou sobre a Chapa, Reparou os Seus pareceres: o P. Luiz de Siqueira disse, que Na Cappella que dera a Cidade à Chapa, fora encontrada ao que se presume, e que afim, [UNCLEAR: palavra parcialmente visível] os Senhores do Nobres Senado, quem era o Devoto e Prestadora à Chapa (a Não Galicifasse) que Na 2. Chapa. O P. Procurador Sabia, que a Igreja de Nossa Senhora de Amparo fora fundada com a prata de Chinas. [Assinaturas] Luiz Coelho Escreve a d.
Page 9
[Page 25] [Texto Principal] a que somos chamados? Responderam, que ainda Vindo este Negócio sobre a Igreja de Amparo: Porque perguntou se havíamos de defender se a quiserem derribar? Res= pondeu o Governador, que sim. Disse: pois Senhor, preparai as Fortalezas, e os barcos que estão no porto, e defendamos a Igreja, e disso se ficou termo. O qual termo se Não fez, como era Costume se fizesse. Feliciano da Silva Monteiro do de paz quer de Luiz Coelho. Manoel (Copy) disse: Se os RR. PP. dizem, que somos obrigados a defender a Igreja, faça-se o que dizem os Teólogos. António José da Costa também disse: Somos Cristãos, pois defenda-se com as Armas. Aos 31 de Março, sexta-feira santa de: gra Aviça à Macau, em D. Ásia, que já o Mandarim da Vila estava na Casa Branca. Estavam lá na Igreja na adoração da Cruz, e acabo de encerrar o Santíssimo Sepul- cro (Morador) Principal. V. tinha dito a Luiz Coelho, e se disse ao China Mandarim Euá propina de 200 táis: Cuie Coelho também a isto se inclina, Major P. Provedor que Não, que vão em jornada a dar bons informes do Morador de Macau, e aj Conselho de Macau com estes Estrangeiros. Aos 31 chegou o Mandarim da Vila [Anotações marginais] [No canto superior direito] 257 [Assinaturas] [Feliciano da Silva Monteiro] [Manoel (Copy)] [António José da Costa] [V. tinha dito a Luiz Coelho] [Major P.
Page 10
[Page 78] [Texto Principal] A 31. Veio o Gov.° Carmo Damião Pereira Pinho à Ofta Procuratura do Collegio da Madre de Deus, que lhe devia 6. Réis, e Meia de taepe sobre a Igrja de N.ª Senhora de Amparo; Mas falhou com o P.º Provincial. O Negócio em cima deixar de auxiliar a Igr.ª de Nossa Senhora do Amparo. O Governador Carmo Damião Pereira Pinho, ao Negócio do Auxílio ao Collegio, era, q. se deixasse tapar a porta de Nossa Senhora do Amparo: Ao que se lhe respondeo que Nad podia fazer. Elle diz, que está embaracado; muy Genipre se lhe diga, q. Nad podia vir em se fechar a Igr. de Nossa Senhora do Amparo. Na Noite q. o Governador veio à Ofta Procuratura disse, que os do Governo da Cidade que todos tinham Assentado de escrever huma Carta ao P.º Provincial para lhe mandasem dar as Chaves da Igreja da Senhora do Amparo: Somente Manoel Reis Pereira disse, que Nad se dissesse tal Carta. O P.º Provincial da Provincia de Japão diz, q. Se o P.º Provincial lhe dá Licença, q. Está dito o Mij. da N.ª Sra.ª do Amparo domingo de Pascoa, que faz 2. de Abril. Abril de 1747. A 2.º de Abril de 1747. vieram falar com nosso of.º Chines Mercadores, em D.
Page 11
[Page 2542] [Texto Principal] d. Amparo. Finalmente se lhe dê, & tapar a Igreja da Senhora do Amparo, que Nam. Ao 1º. Fez o Governador Conselho em sua Casa; o que se Resolveu, o Nal sy. Escreveu o Bispo ao P. Provincial, que seria bem Mandar dous Padres para N. Senhora do Amparo, para quando o Mandarim fosse Nad fazerem algum desacato. Determinou o P. Prov. a os Dous Governador Francisco Albers, e ao P. Manoel Ribeiro Pei de Christauo, o P. Procurador Se foi ao P. Prov., Me diz, q S. Rev. o Mandava, que seria, Mas que devia levar os Mosos com armas, e de outra sorte, q Nad aria, a que lhe fossem Algũa Descorezia. A 3. Chegou o Mandarim, & Na porta da Cidade estava o de Cidade Esperando, & ua Comy? de Soldados). Se Meteo Na Casa de Antonio Jorge. Mas o q Sucedeo Neste caso da Elue for, q estava ja Nas Casas do Amparo o irmão de Paulo da Silva, e lhe tinha dado a Chave; se lhe ordenou, que fosse, e abrisse as portas da Igreja de N. Senhora do Amparo, & Mandasse as Chaves da dita Igreja pro o Collegio: Assim se fez. Mandou a Cidade pedir as Chaves da Igreja ao P. Provincial pello Alcaide; o P. lhe Respondeu, que as Chaves que Mas Nad havia de Mandar, & ainda lhe cortassem a Cabeca.
Page 12
[Texto Principal] Mais Manoel Pereira diz que o Comem que lá estava, tinha Ordem para que, sendo a Cidade, lhe abrisse a porta, e que abrisse também se ia o Mandarim. Finalmente me vieram avisar pelas quatro horas da tarde, que os Mandarins que estavam na Igreja de Amiparo, e juntamente na Cidade; ao que lhe respondi que embora. Nada sabemos ainda como os negócios ficaram desta visita; somente o que sabemos é que o Mandarim, feita a visita, logo desfez-se e foi embora. Hoje 2 de Abril de 1747. Jombou o dito pessoa: Trouxe o Mandarim um servelho e um ca- deado para pôr na porta da Igreja; mas este não deixaram por: trazia um porcalão com viço defens, que era para pôr chapado dentro na Igreja; também não deixaram por: também quis pôr a chapa na parede da Igreja, também não deixaram por. Mayo Mago Blao foi o que passou neste negócio. A Igreja não foi, senão um manda- mante. O Cumto Em Cantão disse-me um China da casa do Cumto, que ele Cumto perguntara pela Igreja de N.
Page 13
[Page 25] [Texto Principal] a. Mas firead of China), Mai. 9. a fizerão os Passageiros de Macao, e que o Imperador não queria Molestas os Moradores de Macao, e q lhe erão Necessarios Europeos que tem em Pequim; e affirm se (Mas falte Mai) Ala Gorje de Amparo. Quem Nisso faria Muita bu- ra era o V. Rey de Castela; Mas Elle ja se (Mudou) para outra Provincia Abril. Aos 20. de Abril chegou hum Religioso de S. Fº. Jozeph da Propaganda, Bohemio de Macau, chamado Jozefin Bumpfer; tinha padecido 011% dentro da China. Aos 24. de Abril he deu Eu Cthupor, e Morreo aos 26. de Abril de Menha. Mayo. Aos 20. chegou à esta Cid. de Macao hum Clerigo da Prop.ª da Missão da China onde estava o Não quer- ria receber os Christãos, e Nad teve outro Remedio, fez Nao Virse para Macao. Chegou à Catedral o Fado de S. F.º apontado em 1646.; Está jureo em dam Pagode. Junho. Chegou Carta de P.º Visitador Filippo Jacob Simonelli, deixé Na Prov.ª de Kiangsi, e diz, q Nad tem havido per- seguiçao Na d. Prov. contra a Santa Fey; Mas d Iza dita Provincia [Anotações marginais] [No topo, à direita] 25.
Page 14
[Page 1] [Texto Principal] Prov.º D. Oliva em Fado de S. Francisco, e q. o mandaram a mandar sahir de seo districto. Fado q. vinha chegado à Cantão em Abril de 1747. Este Fado diz, e confessou, q. em Macao estivera huy (Mercês), e q. entrara na China, e q. oslivera em Pekim com o P. F. N., e depois, q. este o mandara p.º trab. e sal. Prov.º, e q. oslivera em casa do Mal. Cristão, nomeado a todos, e q. de Macao o P. Arançels Miralta lhe mandara o dinheiro p.º elle comer & muitas annues. &c. Finalmente em o 2.º de Junho de 1747. segou à esta Cid.º de Macão a entregar ao Prior do Senado, e Cidade. O P. Miralta o não quiz receber, dizendo, q. tal Fado não confessou. Elle então se foi meter em S. Franc.º. Mestre Procurador do Senado está obrigado a o mandar p.º fora de Macao na o monção. Em Julho de 1747. Elogio da carta do P. Cristão, em q. dava a nota de haver na sua Christand.º e Prov.º grande per- seguição, atrás frades francos, e obrado na mesma Prov.º de Kiangsi, fugindo. Partido de lá Fado dentro da China.
Page 15
[Page 254] [Texto Principal] Aos 2. de Julho de 1747. Chegou Emym Mayr de Cartas) de Pekim, e Nella a Nova Sobre de Aprovizão Darem hum Trade de S. Fº. Mas Sogitos da Propria Ganda, o qual Confessou o Mesmo, & o outro Trade, e veres onçõ a Darte & Noticia Vem delle Julho de 1747. Aos 8.º de Julho Chegou o Pe. Domingos da Silva, Missionário da China, Sogito da Provª. da China, o qual Ficilha pedido aos Seus Mtores, al q̃ Re Comedre Lice p. al Viz pº Macao, Estando, q̃ Não podia estar em Missão, o Pe. V. Provº. lho deixou à sua Consciencia, Elle então foi aprovizor da dita Ordem, e Servio pº. Macao, Mayr Na Sua Christianidade Nam Era por Suficiente Hum China Mas Christão fez acusaçao em Cantão Contra a Sta. Ley. Hum China Chamado José Fernandez, q̃ foi Mochõ, Annos Moço de Esse Religioso de S. Francisco Chamado João Fernandez, q̃ foi para Europa em 1724. Este João Moço Esteve Algũs Anos Na Casa de S. José Servindo ao (Padre) de N. Pro. Em Junho de 1749. publicou O Pe. China em Cantão, q̃ o Pe. Provº. de Nankim Ravia Muito, Peº., e mtº. Espaço, e Su Bispo; e Dize (Mais) outra cousa) Contra a Sta. Ley. Jho. Como Fale o Dito China as Entradas, e Saídas, & Mao: Veremos ao depo o q̃ Sucede. Macao 25. [Anotações marginais] [No canto superior direito] 254 [Assinaturas] A.
Page 16
[Page 1] [Texto Principal] Aos Conselhos da Missão da China Oitava voz: Deus acude. Aos 20. de Julho chegou à Cantão o P. João Silvano Novielli, Sup. da Jesuítas Franceses. Aos 30. de Julho de 1747. Chegou a este Colégio o P. João Silvano Novielli, Superior da Missão dos Jesuítas Franceses, e esteve na Missão da China 10. annos, et M. Meis. Na Província de Nankin andou em busca do Vigário Apostólico, e de hum Franciscano da Propaganda.
Translation
Page 1
[Page 256] [Main Text]
Year 1747. Mission to China and the Church of Our Lady of Amparo.
February 1747.
On 24 February 1747, an official mandarin edict (‘chapa’) arrived in the city, stating that its bearers were en route to Macau. Among them were a bishop and religious personnel. Severino de Carvalho de Moraes, Procurator of the Senate, dispatched the magistrate to the College, instructing him to inform the Father Procurator that urgent matters required discussion. The Father Procurator replied that he was currently engaged in the observance of the Forty Hours’ Devotion (*Quarant’Ore*), a solemn liturgical rite.
Subsequently, the said Procurator of the Senate spoke with the Father Procurator in the sacristy, informing him that the mandarin edict had already been received—stating that certain priests, including a bishop residing in the province of Fujian (Fo-kin), were travelling to Macau, and requesting that the Senate arrange for the document to be translated into Portuguese. In response, the Father Procurator explained that at St Joseph’s Seminary there resided a Chinese scholar proficient in both Classical Chinese and Portuguese script; he therefore recommended that the Senate commission the translation from there. He added that, although two Fathers at the College were conversant with Sinic (i.e., Chinese) characters, one had recently died and the other was indisposed. Accordingly, the matter was referred to St Joseph’s Seminary. Although the translation was duly undertaken there…
Page 2
[Page 15] [Main Text]
Although they render some service to the said Mission, on the 15th the Governor informed us that he had been told the Fathers from Beijing were en route to Macau, accompanied by a bishop. In reply, the Procurator observed that this must refer to the Greek bishop in Fujian, and to other religious persons—many of whom were then imprisoned. According to reports received over several months, these individuals had already departed Macau (possibly in 1772?), having entered Fujian via Manila. I infer that some effort was being expended in this city, since all neighbouring East Asian rulers—including those of Japan and China—state that such persons entered Chinese territory via Macau. Yet nothing is accomplished thereby, for if the gates of the city of Macau are closed to the China Mission, then—by virtue of Macau’s intermediary role—the entire access route to the China Mission remains effectively sealed. Indeed, I harbour considerable suspicion regarding the official handling of this matter; although certain residents may act in good faith and with regard for the common good, they are powerless to effect any change. The genuine policy—as applied uniformly to all foreigners departing for Malacca—excludes both secular and ecclesiastical personnel of every nationality, irrespective of origin. Moreover, His Majesty our Lord has issued a royal letter to the Governor concerning foreign subjects, which has been formally registered in the *Gindo* (the official registry of the Governorship) and is now held in this Procurator’s office under the same provincial designation. It bears the signature of Her Majesty the Queen, our Lady, and is a certified transcript of the original document, which I myself have examined.
Page 3
[Page 1] [Main Text]
26 February 1747. A letter from Lemas arrived in Macau, addressed to Father Francisco, informing him that he had been dispatched by the Mandarin of Apanhão to the Mandarin of the town of Anjão. The Mandarin of Apanhão had, in his official dispatch (‘posta’), reported to the imperial court as follows: ‘The said priest was born in the city of Macau and is of three generations’ descent there—that is, his great-grandfather, grandfather, and father were all resident in Macau; the family has long been established in China.’
On 16 March, Father Jerónimo de Carvalho de Morais, S.J., appeared before the Procurator of the City of Macau to present an official notice (‘aviso’) accompanying the mandarin’s tablet (‘chapa’) issued by the Mandarin of Anjão, which stated that the priest in question was born in Macau and ‘came from the seal’—a phrase indicating formal authorisation or official endorsement.
The tablet received by the Senate of Macau on 14 February 1747 did not concern the Bishop or the fiduciary obligations (‘fidejpreços’) in Fuzhou (‘Fo-kin’), but rather pertained to the Franciscan mission under the Congregation for the Propagation of the Faith (Congregatio de Propaganda Fide), which had been placed under interdict on Easter Day 1746. The Mandarin further directed the City of Macau to ascertain whether the aforementioned European had entered China via Macau and whether he had travelled aboard vessels belonging to the City of Macau.
In reply to the tablet, the civic authorities of Macau affirmed that the individual had not arrived in China aboard any ship registered to or dispatched from Macau, and formally declared that he was not a resident nor otherwise affiliated with the City of Macau.
February 1747.
Page 4
[Page 1]
[Main Text]
Account of Father João Francisco Dias of the Dominican Order (São Domingos), affiliated with the Congregation for the Propagation of the Faith (Propaganda Fide), who fled from within China.
1 March 1747: Father João Francisco Dias arrived in the City of Macau. He had been handed over to the Procurator of the City by the local mandarin in whose jurisdiction he was apprehended; that mandarin, in turn, had initially dispatched him to the magistrate of the town (villa) of Amoy, who then forwarded him on to Macau. The mandarin who first detained him assigned a Chinese Christian to escort Father Dias to the mandarin’s tribunal. Upon arriving at the town of Amoy, the priest was brought before the mandarin’s tribunal and subjected to more than twenty slaps to the face (a form of corporal punishment known as *bofetadas*, administered with a bamboo cane—*capão*—commonly used in Qing judicial practice).
20 March 1747: An official edict (*chapa*) issued by the Governor-General (*Cumto*) of Canton arrived in Macau. It ordered that Chinese Christians wearing Portuguese-style dress must withdraw to their native villages; furthermore, it stipulated that the Church of Our Lady of Succour (*Nossa Senhora de Amparo*) must not be dismantled or abandoned.
On the same date—20 March—the sacred furnishings and liturgical objects of the Church of Our Lady of Succour were transferred to the College (i.e., the Dominican College in Macau), including all vestments and sacred vessels (*corações*—a period term referring to chalices, ciboria, and other consecrated liturgical receptacles).
The Municipal Council (*Senado*) of Macau confirmed this action. Its members—Manuel Esteves Pereira, Pedro Romano, and José Antunes, Judges (*Juízes*); André P. and Breyo; and Thomaz de Rey, Procurator of the City—attested to its legitimacy. Geronimo Carvalho de Mores proposed that the church bells and the main altarpiece (*retábulo*) also be removed; however, the Dominican Fathers received none of these items.
It should be formally stated—both in correspondence and in official records—that the Church of Our Lady of Succour belongs to Macau and to the Portuguese community, yet lies geographically within the territory of the Qing Empire (‘but of China’).
Page 5
[Page 260] [Main Text]
On 21 March, I was engaged in spiritual exercises. On the fifth day thereof, Father Manuel Ribeiro—‘Father of the Christians’ (a title denoting his pastoral oversight of the local Catholic lay community)—came to inform me that Father Provincial had instructed me, with the utmost urgency, to secure a *chapa* (a licensed coastal vessel or small cargo ship operating under official Portuguese charter) immediately to convey the catechist and his ten-year-old son to Canton. This instruction followed the formal inclusion of both names—the catechist’s and that of his son, Aleixo—in the official *chapa* manifest. However, Aleixo was then still in his native village. I accordingly arranged for a *chapa* to transport the catechist and his son (‘prey patao’—a phonetic rendering in contemporary Portuguese orthography of the Cantonese name *Pui Paatou*, likely meaning ‘Blessed Eighth’ or a similar devotional epithet). Cost: 2$250 (two patacas and two hundred and fifty *reis*). The vendor declared the price as 2$250; total cost recorded as 4$500.
When the Senate (the *Leal Senado*, Macau’s municipal council) learned of this matter, it convened and summoned João Mada, Ma-y-fe, and Animarão. They were explicitly admonished on multiple occasions regarding the gravity of the case, which was deemed contrary to the Holy Faith (*contra a Santa Fé*). The matter was duly referred to the Lord Bishop, who concurred that the Senate should formally respond, affirming that the church and its associated charitable institutions (e.g., *amparo*, i.e., shelters or hospices) were established for the benefit of the Portuguese community and their dependants, whereas jurisdiction over ecclesiastical matters—including the appointment and deployment of missionaries—rested exclusively with the Society of Jesus, in accordance with royal and papal law.
As I was still engaged in spiritual exercises when Father Manuel Ribeiro delivered this notification—as stated above—I directed him to proceed without delay to the Chapel of Our Lady of Amparo, where a Portuguese resident and his family were residing. Father Ribeiro immediately undertook this task, intending to approach Captain Manuel Duarte Vieira and offer to lodge the catechist and his son at the captain’s residence; however, Captain Vieira was not at home.
21 March 1747.
[Marginal Notes]
[Upper right corner] 260
[Signatures] A. I.
Page 6
— TRANSLATION —
[Page 1] [Main Text]
14th: In the afternoon, Manager Mateus Ethens Avinar called upon me and reported that the Chinese official known as ‘China Mad’ had appeared. He handed me the key to the gate of the Campo (i.e., the walled compound or administrative precinct) facing the river, and to the watchpost at Castilhão, in order to apprehend the said ‘China Mad’. I accordingly delivered to him the key to the Campo.
15th: Auce M.ª met with him, and asked whether the matter had been concluded. He replied: ‘Yes.’ At the same time, he informed me that ‘China Mad’ had reappeared and had come to the house to seize the said Chinese official there; moreover, the torch (i.e., the official warrant or commission of authority) was already at Castilhão, where ‘China Mad’ was to embark—with his son—aboard the vessel *Eory*.
Dated 21 March 1747.
The Senate (Senado) addressed a letter to the Senate (i.e., the Macau Leal Senado), requesting that its decrees be publicly promulgated and placed under the oversight (*contrôle*) of the Holy Faith (*Santa Fé*—a reference to the ecclesiastical authority responsible for safeguarding orthodoxy and moral discipline, often linked to the Inquisition’s local jurisdiction or its delegated functions).
The Senate replied that ‘Mad’ would be sent on afterwards; and that it had dispatched him from Macau dressed in Portuguese attire. It further stated that the Senators claimed jurisdiction over him, asserting their right to govern him, while designating the senior Chinese officials (*Mayores*) as *Mandarins*.
20th: He arrived in the other city [i.e., likely Guangzhou/Canton], and indeed—given that the roads had now been opened—the Mandarins were being pursued. The Lord Bishop pursued them street by street (*Rua quarte*), while the Chinese authorities pursued them along another route. And if the Chinese Mandarin resident in the city—whose intemperate conduct towards the Chinese community in 1744 had provoked widespread alarm—were to act similarly now, he would precipitate a general crisis.
21st: The Senate and the superiors of the religious orders in the city convened *ad hoc* to deliberate on the matter of the *Chaparia* (i.e., the ecclesiastical jurisdiction or chaplaincy arrangements, possibly concerning pastoral care for non-Portuguese Catholics or disputes over parochial boundaries). The *Cumbo* (a term of uncertain etymology, possibly a phonetic rendering of a Chinese title or office, or a corrupted form of *Comunidade*/*Conselho*, used here as a collective body) issued instructions; and, acting through designated intermediaries, the Bishop of Macau was directed to issue a written communication (*papel*) affirming that the Church of Nossa Senhora de Amparo would henceforth serve as the seat of the newly elected ecclesiastical administration (*Asfertência*—likely a variant spelling of *Assistência*, denoting an auxiliary or vicarial jurisdiction entrusted with pastoral oversight).
The Father [i.e., the priest or scribe responsible for the record].
[Marginal Annotations]
[Left margin, between lines 3 and 4]: (Illegible)
[Right margin, following line 8]: [UNCLEAR: … of 1747.]
Page 7
[Page 380] [Main Text]
The Provincial Father addressed the civil authorities (copy enclosed). In this instance, he had already conceded—yet both clerics were to remain at Nossa Senhora do Amparo. Father Luís de Siqueira, however, replied that *should both clerics prove necessary at Nossa Senhora do Amparo*, the Provincial Father should instead appoint replacements from Japan; and those dispatched from Macau would thereby be withdrawn. Thus the matter remained unresolved.
On 28 March, the second official dispatch (‘chapa’) arrived in the city concerning the church of Nossa Senhora do Amparo. I, Fr. Friso, judge the affair to be unfavourable. The dispatch contains notably harsh language: it states, *‘If you wish to retain them, then do so; if not, others will readily come to reside in Macau.’* Rumours here suggest that a Jesuit—possibly Father Jerónimo—may arrive shortly; yet the business appears most unusual, particularly in light of recent French involvement. Duvelar is currently stationed in Santão (i.e., São Thomé, modern-day Thane, near Bombay), where he is conducting visitations. My assessment rests upon this testimony as foundational evidence.
The same dispatch also includes another troubling clause: *‘Should one begin by paying the ground rent, then the fire shall consume the land’*—a veiled allusion, it seems, to the imperial decree issued by D. Elvira (i.e., Dom Elviro, likely a Portuguese colonial official or ecclesiastical authority whose precise identity requires further archival verification), which stipulates, *‘She grants nothing; if you desire immediate possession, you must take it forthwith.’* The situation is highly complex, entangled with numerous contingencies—including ongoing negotiations involving the French.
On the morning of 29 March, a letter arrived from the Municipal Council (Senado da Câmara) addressed to the Provincial Father of Japan, requesting that His Reverence appoint two theologians—those who had previously undertaken theological consultation—to serve both God and His Most Christian Majesty. Accordingly, the Provincial Father of the Province of Japan transmitted this instruction (copy enclosed), directing the said theologians to proceed without delay to the Jesuits’ residence in Macau.
Page 8
— ORIGINAL TEXT —
[Page 1] [Main Text] Fray Luís Alberto, Procurator General of the Province of Japan, and Fr. Bento Ferraz of the Province of China (together with Luís de Siqueira, then Provincial of the Province of China, and João Duarte; Fr. Prior of St Augustine’s; Fr. Vicar of St Dominic’s; and Fr. Vicar of St Francis’s and of Guarida); also present were the *Mays Alguis Des* [i.e., *Maiorais dos Alguis Des*, lit. ‘Senior Elders of the Alguis Des’, a local Macanese civic body], the *D. Comiss.* [i.e., *Doutor Comissário*, lit. ‘Doctor Commissioner’, a senior ecclesiastical official appointed by the Bishop], the Governor, Damias Pereira Santo, and the *Mays Moradores* [i.e., *Maiorais Moradores*, lit. ‘Principal Resident Elders’, a lay governing council in Macau].
Before proceeding, it must be clarified—and stated unequivocally—that the Church of Our Lady of Amparo in the City had *not* been constructed using silver donated by the Chinese. Although certain parties—including the Lord Bishop himself—had previously suggested, in some measure, that such a transfer might have occurred, the documentary evidence confirms that the Chinese did not make this contribution. This is established beyond doubt by a document discovered in the archives of this College. The said document records that, on 20 May 1634, twenty Christian women, aged twenty years, made an offering to Christ; the record was drawn up by Fr. André Calmeiro on 21 May 1634. It further states that, prior to the Restoration [i.e., the restoration of Portuguese sovereignty in 1640, though here used anachronistically or as a shorthand for a prior administrative reorganisation], a sum of 450 *taéis* [a unit of weight and currency, equivalent to c. 37.5 g of silver] had been deposited in the year 1600; funds were thereafter accumulated through contributions until 1630; and these monies—alongside other alms—were applied specifically towards the construction of the said church.
Finally, during a meeting held at the Senate (*Senado*), discussion turned to the matter of the *Chapa* [i.e., *Chapá*, the municipal council’s official seal or charter, symbolising its legal authority and fiscal autonomy]. Opinions were formally recorded: Fr. Luís de Siqueira observed that, in the chapel which the City had granted to the *Chapa*, a certain item—presumed to be the *Chapa* itself—had been found; and that, accordingly, the honourable members of the Noble Senate—who were themselves devout and loyal supporters of the *Chapa* (and who had *not* acted in a manner contrary to its privileges)—had assigned it to the Second *Chapa*. The Procurator General affirmed his knowledge that the Church of Our Lady of Amparo had indeed been founded with silver contributed by the Chinese—a statement contradicted, however, by the archival record cited above.
[Signatures] Luís Coelho, scribe.
Page 9
[Page 25] [Main Text] To what duty are we called? They replied that the matter still concerned the Church of Amparo. The question was then posed: ‘Are we required to defend it, should anyone attempt to demolish it?’ The Governor responded affirmatively. Thereupon it was declared: ‘Then, Your Excellency, prepare the fortifications and the vessels stationed in the harbour, and let us defend the church.’ A formal agreement (*termo*) was thus concluded on this point. However, this *termo* was not formally drawn up—contrary to customary administrative practice.
Feliciano da Silva Monteiro, *juiz de paz* (justice of the peace) of Luís Coelho’s jurisdiction.
Manoel (copyist) stated: ‘If the Reverend Fathers maintain that we are obliged to defend the church, then let the course prescribed by theologians be followed.’
António José da Costa likewise affirmed: ‘We are Christians; therefore, the church must be defended by arms.’
On 31 March—the Friday before Easter—in the year of grace 1594, en route from Aviça to Macau, in the province of *D. Ásia*, it was reported that the Mandarin of the village had already arrived at the White House (*Casa Branca*). At that time, the clergy and faithful were assembled in the church for the Adoration of the Cross, and the solemn rite of the closing of the Most Holy Sepulchre had just been completed. The principal resident (*morador*) of Macau had previously informed Luís Coelho—and this was also communicated to the Chinese Mandarin Euá—that a gratuity (*propina*) of 200 *taéis* (a silver currency unit widely used in late Ming China and Portuguese trade) was to be offered. Luís Coelho concurred with this proposal. However, the Major Provedor (senior financial and administrative official) objected, asserting that the delegation was proceeding on an official mission to deliver accurate reports concerning the *morador* of Macau, and that the Macau Council (*Conselho de Macau*) ought to deliberate jointly with these foreign representatives.
On 31 March, the Mandarin of the village arrived.
[Marginal annotations]
[Top right corner] 257
[Signatures]
Feliciano da Silva Monteiro
Manoel (copyist)
António José da Costa
V. had informed Luís Coelho
Major Provedor
Page 10
[Page 78] [Main Text]
31 March. Governor Carmo Damião Pereira Pinho visited the Procurator’s Office of the College of Nossa Senhora da Madre de Deus, which owed him six réis and a half *tæpe* (a unit of land measurement, equivalent to approximately 0.25 hectares in colonial Portuguese usage) pertaining to the church of Nossa Senhora de Amparo. However, he failed to secure an audience with the Provincial Father.
The matter under discussion concerned the withdrawal of financial and administrative support for the church of Nossa Senhora do Amparo. With regard to the College’s auxiliary funding, the Governor insisted that the door of the church of Nossa Senhora do Amparo must be sealed—i.e., its ecclesiastical functions suspended or restricted. To this, he was informed that nothing could be done. He replied that he found himself impeded; yet it was emphatically reiterated that no action could be taken while the church of Nossa Senhora do Amparo remained closed.
On the evening of his visit to the Procurator’s Office, the Governor stated that the municipal authorities of the city had unanimously resolved to write a formal letter to the Provincial Father requesting that he surrender the keys to the church of Nossa Senhora do Amparo. Only Manuel Reis Pereira dissented, declaring that no such letter should be dispatched.
The Provincial Father of the Province of Japan states that, provided he receives formal permission from the Provincial Father, the Mass of Our Lady of Amparo will be celebrated on Easter Sunday—2 April 1747.
2 April 1747. Chinese merchants called upon our office.
Page 11
[Page 2542] [Main Text] Our Lady of Amparo
Finally, provision was made for the repair and enclosure (i.e., roofing and walling) of the Church of Our Lady of Amparo.
On the first occasion, the Governor convened a council meeting at his residence; this matter was resolved *in absentia*, and the Bishop accordingly wrote to the Provincial Father, recommending that two priests be dispatched to Our Lady of Amparo—specifically, to be present when the Mandarin visited, so as to prevent any act of disrespect or desecration. The Provincial Father appointed Fathers Francisco Albers and Manuel Ribeiro, both of the Society of Jesus, to this duty. The Procurator Father then visited the Provincial, informing him that His Reverence had instructed him to proceed—but added that the two priests must be accompanied by armed youths (*moços armados*), otherwise ‘nothing would come of it’, and they might suffer some affront or indignity.
On the third day, the Mandarin arrived. At the city gate, he was met by the city’s chief magistrate (*ouvidor*), accompanied by an armed detachment of soldiers. He was lodged at the house of António Jorge.
What occurred in this instance concerning the church was as follows: Paulo da Silva’s brother was already residing at the Amparo houses and held the key to the church. He was instructed to proceed immediately to the Church of Our Lady of Amparo, open its doors, and deliver the keys of the said church to the College. This order was duly carried out.
Subsequently, the municipal authorities sent the city’s *alcaide* (chief constable/magistrate) to request the church keys from the Provincial Father. The latter replied that he would not surrender the keys under any circumstances—and added, with characteristic vehemence, that they might as well cut off his head.
Page 12
[Main Text]
Manuel Pereira further states that the *Comem* (a local Chinese official, equivalent to a magistrate or district administrator) then present in the locality had received formal orders—either to admit the Mandarins into the city upon their arrival, or alternatively to admit them should the Mandarins themselves arrive. Ultimately, I was informed at four o’clock in the afternoon that the Mandarins, having assembled both at the Church of Amiparo and simultaneously within the city itself, were preparing to enter. To this notification, I replied simply: ‘Let them proceed.’
We remain as yet unaware of the final outcome of this visitation; all that is known for certain is that, having completed their inspection, the Mandarins immediately withdrew and departed.
2 April 1747
The aforementioned individual (i.e., Manuel Pereira) reported the following: The Mandarin brought with him a small iron bolt (*servelho*) and a padlock (*cadeado*) intended to secure the church door; however, these were not permitted to be affixed. He also carried a large iron plate (*porcalão*) bearing a defensive inscription (or possibly an official seal or proclamation), meant to be affixed *inside* the church; this too was refused. Moreover, he sought to fix a similar plaque (*chapa*) to the exterior wall of the church—this, likewise, was denied.
Mayo Mago Blao was the principal official involved in this matter.
The church itself remained, in effect, no more than a *mandamento*—that is, a site subject to imperial administrative decree or edict, rather than a fully functioning ecclesiastical institution under canonical governance.
The *Cumto* (a title denoting a high-ranking provincial official, here likely referring to the Governor of Guangdong) at Canton informed me, through one of his household servants (a Chinese man in the *Cumto*’s service), that the *Cumto* himself had made inquiries regarding the Church of Our Lady…
Page 13
[Page 25] [Main Text]
a. But (fearing China), on 9 May, the residents of Macao took precautionary measures; the Emperor declared that he did not wish to harass the inhabitants of Macao, and affirmed that Europeans residing in Beijing were indispensable to him. It was further asserted—though this claim lacks corroboration—that Alvaro de Amparo had interceded on their behalf. The Viceroy of Castile would have been best placed to intervene decisively in this matter; yet he had already been transferred to another province in April.
On 20 April, a religious of the Society of St Francis of Assisi attached to the Congregation for the Propagation of the Faith arrived in Macao: Fr Josef Bumpfer, a Bohemian missionary stationed in Macau. He had suffered severe illness while residing within mainland China. On 24 April, he received the last rites; he died on 26 April of the same year (1646).
On 20 April, a secular clergyman affiliated with the Congregation for the Propagation of the Faith and assigned to the China mission also arrived in the city of Macao. His presence followed a situation in which local Chinese authorities had refused to permit the reception of Christian converts; having exhausted all other remedies, he was consequently instructed to withdraw to Macao.
The feast-day of St Francis of Assisi—originally designated in 1646—was solemnly observed at the Cathedral; the celebration was held within a repurposed Buddhist temple (pagoda), now consecrated for Catholic worship.
June: A letter arrived from Fr Philip Jacob Simonelli, Provincial Visitor of the Jesuit mission, reporting from the Province of Jiangxi. He stated that no persecution against the Catholic faith had occurred within that province; however, he noted that the said province [Marginal annotations]
[Top right corner] 25.
Page 14
— PAGE 1 —
[Main Text]
Fr. Oliva, a Franciscan friar, arrived in Canton in April 1747. He was subsequently ordered by the Provincial of the Franciscan Province of St Francis (Prov.º D. Oliva) to depart from his district. This friar stated—and confessed—that he had recently been in Macau (‘huy’, i.e., *hoje*, ‘today’, here meaning ‘recently’ or ‘just now’; rendered in contemporary archival usage as ‘Mercês’, a conventional abbreviation for *Mercês de Deus*, denoting a recent arrival under divine protection), that he had entered mainland China, and that he had resided in Peking (Beijing) with Fr. F. N. Thereafter, Fr. F. N. had dispatched him to work and reside in the Province, whereupon he stayed at the residence of the Christian mandarin (Mal. Cristão), a figure well known to all. Furthermore, Fr. Arançels Miralta, Guardian of the Franciscan Convent in Macau, had sent him money for subsistence and for ‘many annuities’ (*muitas annues*), i.e., regular stipends or allowances.
Ultimately, on 2 June 1747, Fr. Oliva arrived in the City of Macau to present himself formally to the Prior of the Senate (i.e., the chief magistrate of the Leal Senado, Macau’s municipal council) and to the City authorities. However, Fr. Miralta refused to receive him, declaring that ‘such a friar had not made proper confession’ (*tal Fado não confessou*), implying canonical irregularity or failure to observe required spiritual discipline. Thereupon, Fr. Oliva withdrew to the Convent of St Francis.
The Procurator-Master (Mestre Procurador) of the Senate is hereby instructed to ensure Fr. Oliva’s departure from Macau aboard the next monsoon-bound vessel—i.e., the seasonal sailing scheduled for July 1747.
In July 1747, an account (‘Elogio’) was appended to a letter from Fr. Cristão, in which he reported severe persecution within his Christian community and Province—specifically, persecution instigated by Franciscan friars (‘frades francos’, i.e., members of the Observant branch of the Franciscan Order, distinct from the Conventuals or other branches), and occurring in the same Province of Kiangsi (Jiangxi). As a consequence of this persecution, several missionaries had fled the province. Fr. Oliva, having departed from Jiangxi, continued travelling clandestinely within inland China.
Page 15
[Page 254] [Main Text]
2 July 1747: A letter arrived from Emy Mayr (i.e., Émile Mailleux, SJ), written in Peking, containing new information regarding the provision of a *trade* (i.e., a formal ecclesiastical appointment or commission) for Saint Francis Xavier. However, this appointment was subject to the approval of the Propaganda Fide Congregation (Congregatio de Propaganda Fide) itself, which had already been formally notified—both of the proposed appointment and of the related matter—by the same correspondent. The letter, dated July 1747, also conveyed further details on this subject.
8 July 1747: Father Domingos da Silva, missionary of the China mission and subject of the Portuguese Province of the Society of Jesus, arrived in Macau. He had previously petitioned his superiors—specifically requesting permission to reside in Macau rather than undertake active missionary work on the mainland—on grounds of ill health. The Provincial Father granted him leave to follow his conscience in this matter; consequently, Father da Silva assumed the office of *aprovizor* (i.e., procurator or administrative agent) for the said Society in Macau.
Meanwhile, a Chinese Christian named José Fernandez—a former *mochõ* (i.e., *mocinho*, a young lay assistant or servant attached to a religious house) and disciple of the Franciscan friar João Fernandez—had lodged a formal accusation in Canton against the Holy See’s authority (*Sta. Ley*, i.e., *Sacra Lex*, a contemporary Portuguese term denoting papal jurisdiction and canonical law). João Fernandez, the aforementioned Franciscan, had departed for Europe in 1724. This José Fernandez had served for several years at the House of Saint Joseph in Macau, under the spiritual direction of the Father Rector of Our Lady of the Rosary (Nossa Senhora do Rosário).
In June 1749, a Chinese priest resident in Canton publicly declared that the Provincial Father of Nanking held grave reservations concerning the conduct of the said José Fernandez—citing both moral failings and doctrinal irregularities—and further alleged that the Bishop of the diocese shared these concerns. Moreover, the priest attributed additional accusations against the Holy See’s authority to José Fernandez himself.
As to the precise nature of the charges brought by the said Chinese Christian—including particulars concerning entries into and departures from ecclesiastical offices, as well as matters relating to the *mao* (i.e., *máo*, a term here likely denoting either ritual propriety, canonical discipline, or administrative oversight, depending on context)—these will be examined fully in the subsequent deposition.
Macao, 25 July [1749? — date ambiguous; see marginalia].
[Marginal Notes]
[Top right corner] 254
[Signatures]
A.
Page 16
[Page 1] [Main Text]
To the Councils of the China Mission
Eighth Voice: ‘God comes to our aid.’
On 20 July, Fr. Giovanni Silvano Novielli, Superior of the French Jesuits’ Mission, arrived in Canton.
On 30 July 1747, Fr. Giovanni Silvano Novielli, Superior of the French Jesuits’ Mission, arrived at this College. He had served in the China Mission for ten years, *et memoriae* (‘and is remembered’ — a conventional archival formula indicating that he was deceased at the time of writing). In the province of Nanking, he travelled in search of the Apostolic Vicar and of a Franciscan missionary affiliated with the Congregation for the Propagation of the Faith (*Sacra Congregatio de Propaganda Fide*).