Documentos relativos à questão que, em 1641, se suscitou em Macau a propósito dumas palavras proferidas pelo jesuíta Pe. Francisco Rangel em "desprezo" do Dr. Subtil (Duns Scotto), defendido pelos Franciscanos. A questão foi deferida à Inquisição de Goa.

• Francisco, Rangel (Author)

Transcription

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[Page 15] [Anotações marginais] - [No canto superior esquerdo] 15 - [No canto superior direito] 159 - [No lado direito, acima do selo] Caixa 83 - [No lado direito, abaixo de "Caixa 83"] Nº 9 - [No lado direito, abaixo de "Nº 9"] 8c. 1 [Carimbos] - [No centro-direita da página] (Selo circular com texto) BIBLIOTECA NACIONAL DE LISBOA [Texto Principal] [Ilegível: conteúdo manuscrito ou impresso muito desbotado, coberto por marca d'água e dobras; apenas traços difusos visíveis] [Assinaturas] [Ilegível: nenhuma assinatura claramente legível na página] [Referências arquivísticas] - Caixa 83 - Nº 9 - 8c.

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[Page 160] [Texto Principal] Treslado da petição Sr. António de Santa Maria, procurador geral da santa Provincia de San Gregorio das Philippinas dos Descalços da Regular observância do seraphico padre nosso São Fran[cis]co, por especial poder que tenho, como se verá pelas Letras que de presente manifesto, para acudir a todos os negócios de dita Provincia onde quer que me hallare presente: Digo que à dita minha Provincia de San Gregorio das Philippinas convém sacar hum, dois ou mais traslados do escrito que com (o presente autorizado) em pública forma e maneira que faça fé; pelo qual, CAUSO muito rogo e suplico sejá mandado que me deem ditos traslados autorizados em pública forma e maneira que faça fé, interpondo nisso V.P. Rda sua autoridade e judicial decreto. Dasn mesmo peço mande V.P. me dê fé como o Padre António Rubino, cuja parece ser autêntica firma que se vê na primeira folha do dito escrito que apresento, é o P. Provincial geral, ou Superior dos Padres da Companhia de Jesus que residem nestas partes da China, Japão, Tonquim, Cochinchina e demais missões, que têm nos ditos Reynos V.P., que actualmente está residindo e exercendo seu officio de Ministro neste collegio e casa da Companhia de Jesus que há nesta cidade de Macão, sobre que peço justiça com mercê V.P. = Ray António de Santa Maria Treslado do despacho O escrivão da nossa Câmara Eclesiastica passe ao supplicante o Reverendo P. Frei António de Santa Maria a trasladada autenticidade dos papéis que pede e modo que faça fé. Macão, vinte de Agosto de mil e setecentos e quarenta annos = Frei Bento de Christo Em cumprimento do despacho acima, o Reverendo Padre Frei Bento [Anotações marginais] [No topo, à esquerda] "C" [No topo, ao centro] "Treslado da petição" (título em letra cursiva maior) [No meio, à direita, sobre texto principal] "CAVS" (abreviação parcialmente sobreposta) [Carimbos] [No topo, à direita] Selo circular com inscrição: "*BIBLIOTECA NACIONAL* LISBOA *7*" — contém imagem central de globo terrestre com cruz e coroa.

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[Page 1] [Texto Principal] De ago gouernador delle obispado da China se tresladará aqui os pa. peis que apetecad atras faz mençad, cujo teor de verbo ad verbum é o seguinte: Treslado de Sum escripto do P. António Rubino, Vizitador da Companhia de Jesus. Pax Christi: Mando a V. P. tratado que conte as respostas das preguntas que V. S. fez, & mande que depois de lido V. P. mo torne a mandar, por q. me he necessário, & sena escritura achar alguns erros de pena; leve V. P. em conta que foi escrito por Sum moço quem ad sabe Latin. Nosso Senhor de a V. P. perfeita saude & com me mande emquestivua. De S. P. seruo em o amor, António Rubino. Francisco Monteiro Some, divinado da Câmara e do Celestático nella cidade do nome de Deo da China, dou fe quo P. António Rubino, cuy aparece adita carta anima he Vizitador actualmente da Companhia de Jesus, nella cidade de Macau; & oonheco & prouedade fil este termo en que me assiney, Macao, cinco de setembro de seiscentos e quarenta. Francisco Monteiro Some Resposta de doze preguntas ou dúvidas que na Manilha propôs o P. Frey João Baptista de Morales da sagrada ordem de São Domingos, sobre a explanação da christandade cultivada da Companhia de Jesus; feita pelo Padre Fran- cisco, Vice-Provincial da Companhia de Jesus, no mesmo Reyno da China. O Padre frei João Baptista de Morales, sabio na Manilha com certas dúvidas (que chama preguntas) sobre a christandade que os P.

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[Page 161] [Texto Principal] primir ali o cronista da sagrada ordem dos pregadores, só a minha noticia chegara Só a minha noticia, folgara de também lhe achar. Ella respondeu que vou fugindo indo naufragando por Sumatra, delles Deus em serviço da Christandade de Jezu responder estais falando atudo dando arezão em quenos findamos pretendemos nao so ter, mas falar pera todos, Graios ac barbaris sapientibus, consipientibus. 1ª Pregunta Porque os Padres della companhia de Jesus não obrigam os Xpinhos aqui guardarem todo Logues de Sua positivos, como o ayunar, ouvir Missa os Domingos e mais festas, confessar-se, comulgar cada anno, nem de abster-se de comer carne, ainda que seja o venerdi santo Resposta 1º se responde: naõ he tempo de promulgar estas obrigações aos christãos que ainda nada estão capazes ao seu multa habeo vobis dicere, sed non potes tis portare modo, E o opposo da companhia tem prudência bastante se a apostolica pera definir a promulgação delles preceitos positivos atée. De parecer tempo conveniente Ca igreja como insinua por Deus em tudo procede com prudencia — prudencia ainda humana só usa dos meios emquanto servem pera o fim que pretende com elles. pello que sendo estes preceitos di rigidos à salvação e havendo perigo do contrario C por indisposição da Al mas prudentemente obra a igreja em dissimular e a promulgação delles pera aquelle tempo os padres dispondo com juventude os neophitos procuran do seu costume pera depois lhes ser mais facil. Ello fallemos padres dan do cada anno aos xptaos um calendario de todos os Domingos e festas. e dias de Jejum disposto pelos dias da lua conforme ao eu vzo do que seus colhendo o fruto que pretendem por que muitos dos neophitos jejuam, comem enterrav, e ad poucos acrescentam os sabados por honra da senhora & conforme aillo se concursa das Missas & frequentadas confissões aogie [Anotações marginais] [No topo, à direita] 161 [No topo, à direita, sobre o carimbo] MmDaf [Carimbos] [No topo, à direita] Carimbo circular com inscrição parcialmente visível: "[UNCLEAR: .OTEC.]" e "[UNCLEAR: .OAS.]", contendo brasão ou símbolo central indistinto.

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[Page 1] [Texto Principal] não chegado christão aõ nas sagradas ordens de São Francisco e São Domingos porque (sem embargo de seu zelo) só lhes propõem três ou quatro dias de jejum contra tantas missas em dias solenes para com isso satisfazerem tais obrigações: de todo o ano 2ª Pregunta Lo que los dichos Padres administrando el sacramento del Bautismo á las mugeres, no les ponen salina en los ojos, sal en la boca ni óleos en el pecho y cabeza R: Que os da Companhia temos plena licença do Summo Pontifice, para não dar o sacramento entre gentios deixarmos as cerimónias que nos parecerem por bons respeitos; Sim é fez-se ser máchina (mais que nas outras nações do mun- do) muito indecente descobrir muito as mulheres, ou chegar-lhes à amad- dorosto quanto muito seja necessário; se verá do que agora direi: Visitou o padre Francisco Sambiasi de nossa Companhia um Mandarim (que fora V.M. o Rey da Provincia de Hônan) com intento de baptizar uma mulher e família; quando hum dia lhe disse que tinha feito certa capella (não pouco dilatante de nossa ala e da Igreja commun dos Sômés) para as mulheres, quem affezer suas devoções nos dias em que os gentios costumam vir a seu pago delas, basta (diz elle) não saireis de nada; tratai de molde res? E que Sômé prudente tratara com vosco. Este mesmo anno se deu na Corte de Pequim Sum memorial contra nós ensinando santa ley foi por via de hum bacharel da provincia de Fo Kien e Sum dos portos Gyopu; não era discurso de mulheres anosas, jovens, escravas (pode ser a dizer pelo Lania nai dos Padres Dominicanos); e me confessou o Padre Trái foi Baptista dizendo que pello Domingos Effectas costumava a na dita Provincia de Fo Kien dizer duas Missas de concurso: sua pella Mensa cedo pera os Sômés, e outra mais tarde pera as moçachas. Foy. [Anotações marginais] [No topo, à esquerda] (Ilegível) [No centro, à direita] (Ilegível) [Carimbos] [Nenhum visível] [Assinaturas] Foy.

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[Page 1] [Texto Principal] Deos sendo nad chegase omemorial ao Rey porque dous mandastes aos vossos amigos (no tribunal que os costumam rever) ouvirgad por pertinente, que diriad este Bacharel; e aquelle V. Rey se soube no Baptismo descobriamos aspectos ao mo beres, e lhe tocua mos amao? O Pe. Feliciano da filha de nossa companhia nos primeiros annos que teve da China, por não ter experiência indo em missão à fidade de Kincheu baptizou muitas molheres & as ordinárias ceremonias de sanctos ótios y salva e por isto recebido tão mal dos gentios que muitos annos depois senão pôde continuar nem cultivar a quella xpandade, pello que os Padres Francisco Passio & André Palmeiro ambos de nossa companhia, & visitadores nas Províncias de Japão & China, pessoas de muitas Letras e prudência, ordenarão aos no- ssos Retairouas xpandades que não fizessem dos sanctos ótios no bap- tismo das molheres. Estão ainda & façam mininas por evitar occasião de objecção; pedirem as adultas e ao falarmos quanto ao ótios poré o sal- das meninas: adultas tomam per si, ou amadrinha oporem nas bocas das meninas água dando-se a ceremonia no melhor modo que pode ser, menos aun que temer entre christãos Europeus e com tudo manda o Ritual que vindo as mo beres se deixe avançar Adrines 3ª Pregunta So 3º quesito declarar a los christãos Lo del Lucro cesante e da não Emergente: permitem-lhes os prestimos em condição que não lle- vem mais por os tais prestimos que o que se permite no Reyno, que é trinta por cento. R. Supponit falsum por que tudo ennamos conforme as occasiões Emem- dade; tenso muitos annos de China, late agora não achei caso em que [Anotações marginais] [No topo, à direita] Mandag ibz [Carimbos] [No topo, à direita] [Selo circular com inscrição parcialmente legível: "BIBLIOTECA N.

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[Page 5.18] [Texto Principal] não ouvesse surroessante odanno emergente, por que raras vezes se achara nesta nação que tenha o dinheiro ocioso (sem negociar ed elle) e quando se achasse querendo leuar mais do que se hulbo não o ab. soluas que eu assi ofarey, quanto ao determinar por cesto acontia que sepo de permitir (a respeito das terras, tratos vicos & outras circumstan cias) isso se questão moral que devem saber os confesseores. 4ª Pregunta, Lo 4º. que assi los dichos Padres como los christianos dan a los que vienen pedir o dinheiro que lleuabe aparte para que o povo dos gentiles faga suas festas aos ydolos, porque de não dar-lhes o que pedem se seguira alboroto entre os ditos gentiles. R. Não teria isto por peccado quem se allembrasse: podemos vender ocoiz dei ro ao Judeu que com elle ade in dar por ser alto indiferente queso ama intenção do Judeo. fas vitiosos; 2tem peca o que da dinheiro ao pago etoda via não pecca quem opede etoma, mandou Eliseu a Naamã leproso se lavasse no Rio Jordão com que sarou da lepra. Elle. fiando saõ eya em foro de prozelito prometeo de nunca mau falar. Holocaustum aut uictimam dijs alienis nisi Domino I. Sacrificentur, queso usificaua su escrupulo. Hoc autem solum est deguo deprecari Dnum pro seruo tuo quando ingredietur dominus meus templum. Rem mon ut adoret et illo innitente super manu meam si a dorauero in templo Remmon adorante eom eodem loco, ut ignorat mihi, Dnus seruo tuo probare I. Pode ser não faltaria Theologo so menos a Eliseu que tomando as cauzas em grosso I respondese nada de li cito entrar no templo dos ydolos por que sera escandalo seguem ti vir nada te felicito falir essa genu flexão com teu s. porque isso se conco rrer com elle no acto da ydolatria, porem o propheta insinado por Deos não só Senão repondio assi, mas antes disse que fosse co apa [Anotações marginais] [No canto inferior esquerdo] 4 Pag. 5.

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[Page 163] [Texto Principal] de Deos. (Vade in pace) nem tinha d’que ter escrúpulo que não ser assim, não o mandara ir empalpouhia sem ela. Esta resolução dos profetas estendem os teólogos e chegam a dizer: Se feito a um criado por no altar obrar leve em que seu amo trata de oferecer meio a um ídolo, por que os tais altares são desíndiferentes ou determinados ao objeto bom, & cada um deles não tem sua simples ação (em que se unam o meu concux so com o judeu ou usurário) senão duas: uma sua, outra minha. O judeu tem por fim e objeto dar-me o meu ou endireitar o meu cordeiro; o rei tinha por fim e objeto adorar o ídolo; a de Naamã servir e sustentar o corpo de seu senhor. E tudo isto se deve também distinguir no caso proposto da pergunta: ilícito se o altar de quem pede dinheiro p. fazer oferta e sacrifício a um ídolo, por que o fim e objeto é mau, e tanto não se ode quem da o dinheiro (que de si tem uso indiferente), porque o seu fim mediato é objeto de evitar alborotos & confessar minha cala em paz. Em tudo a consciência dos cristãos fica mais fácil por duas circunstâncias: 1º que nem todo aquele dinheiro se gasta em culto & honra dos ídolos, mas os mais em festas & banquetes que não têm despêto de idolatria; 2º que os cristãos dando aquele dinheiro declaram que não dão para culto dos ídolos senão para o gasto dos banquetes. Acredo que os cristãos professando que o são não contribuem para tais festas logo têm a leitada a escusa. Dado porém isto, que não aceitem, não falta valor em alguém para reger tal foy: sua boa cristã na Província de Xensi, da qual me contou o P. Agostinho Tuduguino de nossa comp. que de emparou sua casa & adixou roubar dos gentios p. ornar contribuir para tais festas. 5ª Pregunta. O quinto que os PP. permitem aos manchus: Vaiam dois velhos ao mar (o qual é inexcusável a um templo de um ídolo chamado Chim Soam e ali se façam adoração de joelhos pondo a cabeça inteira oferecendo-lhe flores). [Anotações marginais] [No topo, à direita] # 163 [No topo, à direita, sobre o selo] Mndg [Carimbos] [No topo, à direita] (Selo circular com inscrição parcialmente legível: "BIBLIOTECA. DA * TEOLO.

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[Page 2] [Texto Principal] He falso dizer que os Padres da Companhia tal permitem aos capitães mandarim, por que muitos buscam cahão meios pera evitar aquelle culto eõ que nas tem valor pera tanto. E pello que tem aprendido & entendem despeçado delle se confissão. Estando na cidade de Hangchow, onde sua grande seca emgue o M° Rey da provincia (por alcançar chuva) mandou pregoar muitos dias DeSerum Contrat deuaço: aos pagodes tomui dando pera certa proissão todos os mandarins ainda aposentados; era do numero deste o Doutor Miguel, que recebendo ouvizo etendo escrupo se veio ter comigo & preguntou que devia fazer; eu lhe rupondi que por muitas reções não convinha acharse naquelle publico. Replicou dizendo que nada era ydolo (o que naquelle templo se adorava) e bem podia ser fosse o Anjo da agoa da daquella Cidade, pois cada hũ tem o seu segundo nos ouuita praticar & acrescentou: Oitendo assi, pera que VR saiba tudo deraz apalavra / Chim hoam / não guardaer Idolo como nem Anjo da guardia por que a primeira silaua / chim / quer dizer muros; e segunda / hoam / significad águas que se falem ao derredor della em tempo de guerra. & nossos antepassados por antiguisima tradição sempre na Rey dos Letrados tiuera pera si Samá ham (não home mas Espirito) que tinha a seu cargo a defensão daquelles muros e águas; e Samá uad pello mesmo nome. (isto se Chimhoam muros & águas). por não saberem outro. E ainda hoje em dia na China o vulgo semble strai celebra onaumento deste spirto como se fora home abuso & ig norancia que entrou com auita dos pagodes entrar na China (quando só ouvia a dos Letrados) no Santa nos templos de Chim Soam fica tua algua señao Silas Letra: (que valem / Chimhoam xim & significam espirito dos muros & águas). Escritas em sua taboa posta sobre o altar porim depois entrando auita dos bonzos com culto dos pagodes que os nossos Letrados sempre refutaram & se fey Reyno enchendo de estatuas ou ydolos & aulta delle. começou odo Espirito Chim choam. E posto que depois andando o tempo ouue Sum Rey que as mandou destruir & o barro della fazer paredes no templo do mesmo Espirito. [Anotações marginais] [No topo, centro] "2.

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[Page 1] [Texto Principal] pelo discurso dos annos tornou a introduzir o uso della: tuas como agora vimos com o que nada parece improvável dizer ou dar que o Espírito seja o Anjo guardião das cidades pois nada te vem provaem L cuidar que noticia dos Annos C. S. haja sagrada escritu- ra] pelos Reynos de Judá deveria comunicar aos nossos (sem em bargo da distância) pois ambas ficam na mesma terra firme de Ana- m e A te aqui o Doutor Miguel a que respondi seria melhor & demais merecimento para alcançar a Deus achava se no dia só. Se confessasse & comungasse por esta intenção do que movido por re- gões tão duvidosas cometer seu alto de idolatria condeno da alma & o ano dos christãos Daquella fida de queste por sua columna ou abeua, tomou meu conselho e seguiuse ao Meio por indisposi- ção; depois se confessou comungou com estes sacramentos negocion melhor & Deus que o vilão Rey com a sua proximidade porque no mesmo dia tivemos em Hanchen copiosa chuva, porém mais outro exemplo o que se vêya o que de nós aprendem os christãos. O Livreiro do Ignacio Gue possuía grandes partes veio a ser V. do Rey da Provincia de Tonkin? vendose noutra Jeme Bante seca buscou traca para não faltar ao obriguo de V. to Rey ne de christãos E foi E no dia em que cahiu de faller aprociuão a templo de Chincham J armar hu publico egrande teatro na sua corte o qual mandou arborar entre armacos de sedas. E ramos de arvoreis Sua fermosa coul nel lugar 20 dedo demuytos mandarins e grande concurso do povo C depois de declarar o mysterio da sancta cruz e nova redempção J exortou aos. nada fez sua petição senão a aquelle Deos. queso lhey podia despaichar. isto acabado avista de todos se poz em oração polgrande Espaco D. Senhor assunio de forte que derem devollogo do teatro sobre o qual Sua gran de pancada de chuva com que se recolheo a sua casa vega Deos av nouas plantas pera & aprendad. & Alansim raizes. o Anno passado Foy por gouernador [Anotações marginais] [No topo, à direita: "64"] (escrito à mão, em tinta) [Carimbos] [No topo, à direita: Selo circular, parcialmente visível, com inscrição legível apenas em partes: "(Selo ilegível - fragmentos visíveis: '.ALICOTERIA.', '.RE 3P.*TV.')"] [Assinaturas] [Nenhuma assinatura claramente identificável no final do texto principal; o último parágrafo termina com "Foy por gouernador" sem rubrica ou nome.] [Referências arquivísticas] [Nenhuma referência arquivística visível no corpo da página.

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[Page 4] [Texto Principal] De hua cidade da provincia de Suchien Sum mandarim e Sui ta o chamado Vicente, o qual de ante mão aprecebeo hua tarya com gran­ des letras Douro que declara (Acia dor egouernador do ceo da terra Somes Meipintos Sonra enentrad Eterna) E no dia de yi a o templo de Chim choam pôdoa em Su publico altar [UNCLEAR: Lefe] acostumada reverencia com que satisfaz a obrigação de seu officio & nossa sancta ley. Custa Se oge invinamos ou permitimos (nad o Finge os padres de São Domingos) y isto guardad os Xptãos de mau valor Hos frios se aculto de suas fraquelas em que nos nao te­ mos m culpa de que os paracos te (quando seu feguei pecad) anter menz 6ª Pregunta. Lo 6º que dela mesma maneira concedem a los xpnos (ain mandarin como Licenciados) que vayan al templo del maestro de la China El Confuchu abonrable sacrificarle & haler toda reverencia guilto. D. As Somas que o china faz ao Confuchu sabido & aueriguado. E (de dous mil anos a esta parte) fazeremse por ter sido mestre do Rey no Egratidão ou memoria desua doutrina, pouco depois de sua morte. Cantei De auer acordo sobre as Somas com que Sauiao detratariou mey grande contenda entre os Letrados daquelle tempo (de pied Su deuia ser venerado como Rey pois omerecera ser nao ostendo ton for me a doutrina desus Liuros que diz nad pode faltar a dignidade Real onde ha coracad & virtudes realengos quais cidad teue o Confuchu. Outros querendo Elle em vida tão alheio de Enganos & Luonja mais oxeria nocoo depou desua morte; pelo que nad tendo materia estado Edignidade Real nao auia pera que singilla nao darlha sendo morto muyto mai nad tendo adigni­ dade Real igual aotitulo demestre.

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[Page 1] [Texto Principal] em foro de mestre do Reyno pera comtodos, pello que no tal foro pedem tomar todas as honras qüe se lhes façam, nem própria mente se pode chamar sacrifício por que sacrifício he espécie de Religião, Leassi como esta ex genere suo tem ser culto de algua divindade (ver. da dira entre xptãos). Vãs entre gentios) o homem não ousa crifto por ser espécie de Religião nem sa verdadeiro sacrifício se não onde há verdadeira religião. Sua Religião não he verdadeira senão onde há verdadeiro Deos. Da mesma sorte nada se pode cha- mar sacrifício (ainda falso) senão donde há reconhecimento de algua divindade posto que falsa, sendo pois certo que os chinas nem na sua divindade reconheçem: no Confúcio claro está guiso: não têm por mestre nem a ditas Somas de alguma maneira se pode chamar sacrifício pois nem ainda obre como entre xptãos quero dizer maneira: que nós offerecemos sacrifício a Deos interpondo os méritos de tal ou tal santo (pera lhe ser mais aceito & mais fácil al- cançarmos o que pedimos) Donde vem chamarse tal sacrifício missa de tal ou tal santo como tambem podera chamar-se sacrifício de tal ou tal ydolo quando nella conformidade dos flesso gentios. Digo que nem assi se pode chamar sacrifício do Confúcio porque na não adora o Criador por seus Méritos E só se deve chamar alto; ou Solemne agradecimento por memória do ensino que delle Recebido tomando aquellas Somas nome do fim ou motivo porque se offerece como as anniversárias qüe se fazem ao pay defunto nao se pode cha- mar sacrifício senão acto de piedade por ser este o nome da virtude com que seus filhos honram Seus pais defuntos pela gratidão de vida ao título de Pay em fim (pera maior clareza do que per- mitimos aos Xptãos se bade aduestrar são duas as sortes de honras qüe se fazem ao Confúcio? Todos os estudantes que alcançam gráo de bacharéis vao juntos à sua sala nao há sua im age ne estatua algua (so se ve Sua tarja com hu Letreiro) Epirante os maria- rins presidente do Estudo. (como entremos Rector e mestre da Vniuersidade de). falem sua reverencia conforme ao rzo detodo [Anotações marginais] [Nenhuma anotação marginal visível] [Carimbos] [No topo, à direita] BIBLIOTECA NACIONAL DE LISBOA [Selo circular com armas nacionais e texto parcialmente desgastado: "BIBLIOTECA NACIONAL / LISBOA" e data parcial "[UNCLEAR: 17?

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[Page 1] [Texto Principal] o Reyno, apelo estilo que os discípulos guardão fazendo acata- mento assim milles, em este acto recebem os novos bachareis o seu gráo. A 2ª sorte de honras se fai duas vezes no anno, nella prende vn mandarim mette & segue alguns bachareis & se fai oferta de Sum veado morto, vinho & pezar de seda; As primeiras Somas per- mitimos aos xptãos; nas segundas, por terem algum resabio de superstição, ainda que sabemos se façam a título de mestre —— 2ª Pregunta Lo septimo que los xptianos toman y comen delos ydolotitos & en el sentido comun detodos los infieles sedan y toman en Veneza con delos tais ydolos, maxima del ydolo Confuchu sumas. Otro entendiendo que por particular Deaquello ydolotitos les ande Verir grandes bienes de Fortuna R 1º Podem os xptãos (falando em geral Estia seando Num) co- mer idolotitos sem peccado; antes seria exo grave cuidar que aeste- rior superstição do gentio possa faller ma alguaaria daquella oferta sendo criatura que damao de Deos igualmente recebe o ser Cabon- dade. E se falco servito ordinario entre os Xptãos porque iram se achao em semelhantes sacrificios. E quando algum se achasse ou comesse com escandalo sendo peccane seria por ignorancia sua & não por nossa doutrina & conhecendo que peccaron. Logo se confe- ssad deseu peccado. 3º Vindo ao particular do Confuchu y adire- mos que não Setido ne ouvido por idolo; porque os mandarins per- guntados, se lhe pedem algua cousa sempre nos Respondem que nad Digue do lhe falem Soma como amestre & Some virtuoso? pode ser que os Padres de san Francisco & são Domingos achasse algũ china que lhe pedisse, ou disese que pedia, E quando assi for [Anotações marginais] [No canto esquerdo, verticalmente alinhado] Rom. 14, 27. Tit. 1, 15 1 Tim. 4, 4 Aug. Epist. 154 2 Thess. in Epist. ad 2m Jude, 1 Cor.

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[Page 16] [Texto Principal] Sabemos de certo nunca haver tamanha sede de número como mos achado pella parte contrária, a soma que os chinas falem ao Confúcio vai apóios iguaes com aquele Platão seu mestre fazia a Aristóteles, levantando-lhe altar com estátua, não por lhe atribuir alguma divindade, senão em reconhecimento & respeito de sua vir- tude, como declarou no letreiro que lhe pôs dizendo: «Hic, quem probi omnes debent et imitari». Tomem bem fora e façam deter Platão por ídolo quem, por o desprezar, atodos foi acusado em Atenas & por fugir da perseguição (que por esta causa atuou) se re- tirou a Calcedônia, cidade já nossa; Et al, como esta é a soma que os chinas falem ao Confúcio seu mestre por gratidão & memória de sua doutrina, não o tendo por ídolo nem pagão de cousa alguma, refutou sempre a feita deste letrados. Acrescento que se algum opção china medisse falar honra ao Confúcio como a um padre santo, cuja alma (como digo em algum de seus livros) era não só, não me cansaria muito por lho tirar deste pensamento; porque o Confúcio floreceu quinhentos anos antes de Cristo nosso Senhor, foi dotado (como ele diz) de muitas virtudes morais & teve conhecimento do Sumo Supremo & do mundo, consta de seus livros. pelo que parece época tolerar esta opinião como a que (pelos mesmos fundamentos) se diz de Aristóteles: que se salva, pou- co ou nenhuma cousa se contrapõe à fé, nem se diz que o gentio se salvou senão só quem aquele sumo não morreu gerado, & como isto fica em opinião, não reguee fundamentos. Mas que de alguma ma- neira pronunciam Paomenos Opolla velos que apontamos, não se pode afirmar que o Confúcio está no inferno, pois lhe deu conhecimento de si, podia dar-lhe amor muito mais entempo que fora da Judéia, salvavam-se muito na lei natural. Doutrina que en- sinamos aos chinas (por mais os desviar de suas superstições). Mais pelo menos, serve para não analisar a salvação de algum por titular quando (puxando por ele) não quiser chegar mais que ao Necém para Ela. O caso é que por causa do Confúcio temos [Anotações marginais] [No canto superior esquerdo] Ethie 16. [Carimbos] [No topo, à direita] Selo circular com inscrição parcialmente visível: "BIBLIOTECA NACIONAL / DA .". Texto central ilegível. (Selo de cera ou tinta, parcialmente desbotado). [Assinaturas] [Nenhuma assinatura legível no final do texto principal. O texto termina com "temos" sem rubrica.] [Referências arquivísticas] [Nenhuma referência arquivística explicitamente visível no corpo da página.

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[Page 31] [Texto Principal] Sum grande trabalho na corte o anno passado; deuse contramos Suma moral dizendo queriamos extinguir a seita dos Letrados. com vn sinalar-nos que o Confuchu era pagode, Estava no inferno (Lingoagem) que por ventura sabio dos Padres das duas religioes os guaeis. assi oa firmaçam pello Logo por ordem do principal Eunuco da corte veio a nossa casa Sum mandarim Letrado arrecer todos os nossos Liuros & grande diligencia, & notar senelles se achava tal doutrina; tornou-se deposta quemada, & que adoutuna contenda nelle. era muito exquisita Errata. Fez a mesma diligencia outro tribunal (refeira do paço) o mais riguroso de toda a corte; quem duvida que acabando-se tal Lin goagem em nossos Liuros? seriamos logo sem replica nenhua lançados fora de todo o Reyno? Sad os chinas Letrados tan ciosos da doutrina d’Este seu mestre que por vellei nos chegazad anos import vendia mos o Confuchu por homem condenado ao inferno. Esto so por dizermos na explicacão do Credo que a sancta Christã Alma de Xpo nosso Redem ptor depois de se apartar do corpo, da qual descera aos infernos donde ti rara as Almas dos santos padres (entendendo Elles podia ser hua dellas ao Confuchu), festejando menos a gloria deseu resgate e exin ctindo mais a pena do captiveiro em que o propuzeram Samos & Esta Lingoage Daguall seguerxou Suto mandarim Letrado em Su Liuro grupo: esta causa compõs contra nossa & Ley onde por euitar Semelhantes encontros (com parecer de todos desta minad) mu damos as palavras do credo Enaacaitlla que imprimimos em lin gua simica) Conde dantes na particula *descendit ad inferos* Veritamos. Dizendo *I ti- fo teimo* que significa prisão etronco da tena (pollo qual elles entendeem o inferno). tiramos a palavra *I ti yò i* pondo outra mais coherente ao sentido do symbolo E ainda melhor *Verdad* (coms quer sad Geronimo) pera que aou tra mal entendida não se visse de Escandallo & tropeo aos neo phitos em particular pedirad. stanoua. Verdad Emu danca Dague Metemo os nossos que residem na corte de Pekim pello perigo [Anotações marginais] [No topo, à esquerda] 31 [No lado esquerdo, vertical] 1 / 2 / 3 / 4 / 5 / 6 / 7 / 8 / 9 / 10 / 11 / 12 / 13 / 14 / 15 / 16 / 17 / 18 / 19 / 20 / 21 / 22 / 23 / 24 / 25 / 26 / 27 / 28 / 29 / 30 / 31 [Carimbos] [No topo, à esquerda] [UNCLEAR: circular mark with partial text, possibly “ARCHIVO.

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[Page 1] [Texto Principal] Em que se virão na ocasião daquelle memorial que aportou ao S. Muiro, tenho dito se recolhem duas cousas: 1ª que não é idólatra o costume Segundo não idolatra os defuntos, o qual se offerece; 2ª que falando delle pellos mesmos que vimos falando dos outros pagodes, o vendendo o pa- tio, arriscamos a conversão de todo este império. 8ª Pregunta Octavo que los padres dijen ser lícito a los christãos (ainda em sua casa, como em los sepulcros e templos) concurrir com os gentios, adorar, reverenciar, offerecer e sacrificar aos seus progenitores difuntos: pão, carne, peixe, vinho, frutos, arroz, flores e velas &c., dizendo os Padres aos christãos que aquillo podem haver contanto que ayan três condições: 1ª que não queimem dinheiros de papel; 2ª que não pensem virem alli as almas dos difuntos; 3ª que não peçam favor nem ajuda aos mortos difuntos. Rx 1º que os ditos defuntos não são ídolos senão homens e algum dellés muito maus (porque doutra maneira todos morrendo ficariam ídolos); que pelo mesmo caso a veneração que lhes fazem não po- de chamar-se adoração (saluo forte Latine, et impropria sumpta), nem sacrifício: não há oblação das cousas que se lhes offere- cem porque os mesmos gentios (ex antiga traditione à prima instituione) offerecem só por memória de seus difuntos, gratidão & affeto de amor tão vivo como se elles ainda o fossem estives- sem presentes; pelo que assi allo não se pode por nome de ado- ração nem sacrifício, senão de observância & piedade. 2º Se certo não se acharem os christãos em semelhante acto senão quando concorrerem as três condições que aponta: 1º de não queimarem papel [Anotações marginais] [No topo, à direita] 1675 [Carimbos] [No topo, à direita] [Selo circular com inscrição parcialmente legível: "BIBLIOTECA.

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[Page 70] [Texto Principal] Figura de moedas ou dinheiro cerimonial que somente usam a faceitar os pagodes? 2º não creem que as almas dos defuntos vêm ambeirar tal altar, porque (além de ali estarem por fé) seus muros, lixos, oinsinam. 3ª não pedem favor nem socorro àquele que se sabe estar no inferno e não lhe pode valer. 3º ainda que pelas regras e condições assim ditas se possa tudo aquilo fazer sem pecado grande (excepto escândalo), contudo poderão algum cheiro de superstição enlear-se, se se usarem na Igreja; falemos impossível portar. Este culto aos xptãos em quanto todo nas podemos tolerar com Santo Agostinho, coautor e futuro superior desta Valério em Bona, onde também ouvia Cosanto Doutor, que fez na bávia condenação, ouvir-se vinham às almas dos defuntos ao mero que lhes ofereciam, erro que (como dizemos) senão acha em estes xptãos da China. Quando se achare, seguiriam os apreensões do mesmo Santo Agostinho que, por si e per utana, é dado de três conselhos ao dito São Valério, primaz de África, fosse não de golpe confessar a verdade, mas pouco a pouco e com confiança arrancando-se melhantes abusos que ainda havia naquelas Igrejas: de modo que devem os xptãos concorrendo a semelhantes altares gentílicos ser julgados pela milícia dos erros que nisto houver e conforme isto se deve permitir ou proibir o tal concurso dos xptãos. 9ª Pergunta A nona: que não só vão os xptãos ao Tiao (isto é, ao altar) genuflexionando três ou quatro vezes, oferecendo pebetes e olores aos defuntos que acabam de morrer em sua casa. De tanta devota melha que ali lhe põem com a imagem do defunto infeliz, uma tabilha de uma ferua de lágo, adonde estão escritas estas pa- lavras: «Este é o assento e lugar da alma do tal defunto.» Senão que também os pp. da Comp. têm véus de seda branca (que é luto da China) e vão em pessoa à câmara do defunto a haleá-lo. O dito.

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[Page 1] [Texto Principal] A cortesia que chama Dian Sé aguella é que os parentes ou amigos do defunto se costumam dar os pêsames, vindo da dapa Laura Dian he Ven-chun (quer dizer perguntar da morte) eis com acólitos, por que vão; ou mandar perguntar pela saúde dos amigos, o que Pedu Ven ngan ysto & perguntar pelo descanço — oia de declarar mais seus Livros — que a cortesia de que conhecem os vivos e não conheciam o defunto se chama propriamente Dian; idele pergunta pela morte. O emparie seran, porque di barate fora perguntar ao mesmo morto por sua morte; porém, quando quem dá os pêsames foi conhecido do defunto, não é dos vivos a cortesia, senão Ngay Soc elt. Lashimaise a cortesia que responde à palavra Dian se como agora ditei: Metesse o corpo defunto em hum caixão que ao terceiro dia põe na sala mais capaz da casa, e junto a elle sum retrato do morto com velas acesas, e perfumes de certo pão como o capreste, cujo cheiro toca fúnebre ou menos agradável; aliá bárda do caixão ficão os anoiados, vêr tidos o Auto entrando: o que vem fazer visita primeiro foi coa trino genuflexões profundas ao defunto, aque os anoiados respondem com outras tantas do lugar em que sto Cabada. Esta cortesia vai diante do defunto fazer reverência ao hospede em agradecimento da sua & com ysto elle retorna para sua casa. A taboa outarja do Letreiro não se põe nell’acto quanto a signifição dapalavra Dian, pola qual entendem esta cortesia bem se deixa ver semera policia em outras de sentimento por consolação dos anos paos como nos consta por experiência de tantos anos em missão no Peticia deseur Livros donde nace aos nossos nad só permita ao chu tao: Adita cortesia mas ainda fa ella pois menos & quando a urbanidade de boa correspondência opedem J. pois vay fax & par. [Anotações marginais] [No topo, à esquerda] R. [No centro, à direita] [UNCLEAR: possivelmente "268" ou marca de catalogação] [Carimbos] [No topo, à direita] Selo circular com inscrição: "BIBLIOTECA * LISBOA *". No centro do selo, brasão ou símbolo ilegível. Acima do selo, número manuscrito "268". [Assinaturas] [No final da página, à direita] [ILLEGIBLE: ~4 chars] — assinatura ou rubrica parcialmente apagada. [Referências arquivísticas] Nenhuma referência arquivística visível na página.

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[Page 1] [Texto Principal] com as honras & cortezia que se faz ao Confúcio & [seu demos] somos em consciência obrigados a permitir por ante nós Lancarad da China (E com nosso aga Musacao de tantas Almas) do que deixei de ofazer. Não deixarei de admitir diferença que temos nella cortesia de Tiao e na de Confúcio (como sejamos tidos por le Aracos estrangeiros) não nos obriga tanto como seu natural. E pois é forçoso esquivar-nos de afazer, pois nos mesmos pore ado Tiao, ou defuntos de nenhua maneira podemos estigar se grande ofensa dos anojados. E maior de tudo o Reyno que fas muito calo Enno Hau de estimar destas Somas e por dizer tudo (como sempre procuramos de seriar aos christãos todas aquellas ceremonias que damos por suspeitas) Do principio da conversão deste Reyno até agora os maiores encontros e perseguições que tivemos foram por este doutrina de Honra a Confúcio Caso defuntos cujvando que apretendíamos extinguir nette Reyno, Dizer pois que esta acada aqui explicada da se sacrifício & idolatria seria falar ao morto & tomar as cousas muyto em grosso (sem reparar em que causa seja sacrifício) co mo se todos os chinas morrendo ficase logo canonizados e tidos por Santos. entre os vivos (quidante os conhecidos por mais) ou os pa rentes do defunto fizerem pollo entallo foro pera conto do quia totalmente obsida é muyto Albea da comum & timaida & opi niad que os chinas tem desta ceremonia ou cortelia, saluo quize reargumentar pola parte contraria. Ovendo que os defuntos gen tiles. stam no inferno, Epello tanto não he isto faleitam honras. ao que respondemos que as tais honras não se dirigem propriamente à Alma do defunto que está no inferno, mas a consolar a seus parentes E mostrar sentimento da perda dos amigos & não cuido aucia Theólogo que obrigue a Sumi cortezia catholico oculto manifestarle por tal na morte do Rey Serge. Conferiu ao martírio só por não conceder em Lixar hua tocha outra ler Sum capuz, como por Metropolia faze os outros corteaos nas honras do Rey defunto & ainda neste mesmo Reyno da China mostraremos o mesmo, He [Anotações marginais] [No topo, à esquerda]: "804" [Carimbos] [No topo, à esquerda]: [UNCLEAR: circular stamp with partial text, possibly "ARCHIVO.

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[Page 69] [Texto Principal] pragmática Real Carrigo costume deste Reyno veliren se todos de Luto na morte do Rey por espaço de trez dias, pelo que (sendo este Luto dos vivos Sombra dos mortos) se esta não solicita, ne todos na morte do Rey, ne cada hum na de seus defuntos poderia vestir-se de Lu- to cousa durá em todo o mundo. Emelte Reyno totalmente impossí- vel D B ninguem existianha entre os xptaos Europeos Apani- cularmente Italianos porem se aos mínimos nomes Degentios am- naltados, como de Hercule Scipião, Fabio outros semelhantes sen- do assim quese poe por honra do morto. O boa féria dos vivos, Mitaua to Cardeal Carlos Borromeu às Igrejas de seu distrito acompanha- vão o B. Manoel de Faria da nova Companhia pessoa de letras bem conhe- cida em toda Europa chegara a Roma cidade de Lombardia & quem do entrar no templo Bafé notou o Padre que na fachada, ou fronti- pício estava sua estátua de mármore muito fermosa. Era de Plínio Romano velho não esperarico bem, antes pido assando Cardeal aman- dasse tirar dali dizendo nao convinha estar no frontispício de seu templo sagrado a estátua de hum gentio cuja alma estava no inferno, não deviamos aquelle lugar como santo (Respondeo o santo Cardeal). Senão como a Varad Multre Cidadão desta te- rra: Ornamento de sua patria. Ai Mandou el Rey Jehu igual- tar a Jezabel com honra (sendo assim que ele chamou de maldita E tinha por condenada) a razão que deu foi ser filha de Rey, motivo puramente humano E politico. So Ben deixou ver fazia David o mesmo juizo de Saul como reprovado de Deos E homicida de si mes- mo. E toda via sem Embargo Dixo Louvou E agradeceu aos morado- res desaber a sepultura que tinha dado a Saul filendo, Benedic, Voi Dno qui fuisti misericordiam hanc cum Dno vello, saul es- petitibi eum, donde se ve que (senão heliuto fazer honra aquel- lue gentio muito E condemnado ao inferno) claramente fora mal feito E David Comismo fazem os pais que poe a seu filho nome de gentios salvos quizerim dizer que ella honra. Se inferior a que na China se fazem aos defuntos eram com genu flexo, aogui Respondemos & agora flexo ou Zumbagas Vachina não como entre nos orar. [Anotações marginais] [No topo, à direita] 69 [Carimbos] [No topo, à direita] (Selo circular com inscrição parcialmente legível: "BIBLIOTECA . A*71.

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[Page 1] [Texto Principal] Obarrete, inclinar a cabeça, dobrar o joelho, ou por o rosto em terra, &c. que a fé se como amainado olho qual quer agueiro basta para fa zer o agravo; se a cortesia & honra se reprove; & proíbe por ser honra nenhuma se deve fazer ao que é digno de todas. E qual quer leve inclina ção da cabeça (por Sonta do ídolo) não te dá menor culpa do que adorar com o rosto no chão; salvo algum separare na solemni dade das genuflections feitas ao distinto, como se por chegar? & a cabeça ao chão se devem fazer a Deus e não a homens. & pode teres esta opinião por si ou autor de que dês noticia por altruis. A pro víncia de Xengi dividiu-se da affina doutros Reynos pela parte occiden tal, donde alguma hora (mais que ler do que quigeramos vem aura nova Igreja que temos naquella metrópole). Cuidando sermos de sua feita, sum dellei hendome faltar Reverência à imagem da Vir gem Nossa Senhora com os joelhos em terra e inclinação da cabeça até o chão; mo estranhou dizendo que tal reverência só se deve fazer a Jesus (suposto o que d’Ele sentimos); e não a Maria, porque a inclinação da cabeça até a terra só se deve dar ao que dela criou o homem (como em Reconhecimento e acatamento de graça) e não à natureza divina; o mouro nem cuydo haver aptas que odevera seguir, pois o que foi máquina faltemos os aptos em Eu ropa, sondando a Deus Cao homens & a uma cortesia exterior, que só a intenção interior faz diferentes. 1º Pregunta O décimo: Permitem os Padres aos Cristãos ter em seus quartos sobre seus altares umas tabuletas em que ponham os Chinas as almas dos defuntos com um braço de dorey diante e ramilhetes e canteleros; e ainda permitem mais os Padres que tais altares ou tabuletas tenham junto ao altar onde têm a Nosso P. J. Xpo e outras imagens sagradas — Re Os Chinas ainda gentios não têm pera si que as almas dos defuntos.

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[Page 176] [Texto Principal] Se metem como vichos na madeira daquelas tablillas, ne poucas nellas como passarinhos em ramo & bem se deixam ver no mais do sentido das três seitas que banham a China: Porque a primeira de alguas atheos nada tem pera que apparellhar aposento pera nada em que pella morte se torna tudo como elles cuidam; A 2ª dos pagodes falla das almas de dois modos, a saber: cuidam que ou transmigram de uns corpos em outros (quer sejam de homens quer de brutos) e nellas ficam, ou passam pera os campos Elysios da Índia (pátria do Te, ou pagode mestre da leyta, & Lavium Opera qual guerreiro d’elua sorte: de almas não vio de que possam servir as tablillas pou aliança rad seu fim, lograd seu descanso). A 3ª seita dos Letrados da China ainda queda; nada se deve obrar bem com despeito, apremio, senão só pelo do- ro e estima, amor da virtude (o que também se acha em nossos li- vros: *Ipsa quidem virtus praemium sibi*); toda via também algu- mas dos seus por termos seus ensinam que depois da morte há prémio do bem & pena do mal, nomeando pera isto differentes lugares, como se dis- seramos: têm pera si que as almas dos grandes sanctos saem do corpo pera o céo (e isto cuidam elles dos seus Doze Reys da Exun, do seu mestre Confuchi & outros semelhantes); pelo contrário, as da muyto máos vão ao Inferno (onde fazem estar os Reys Keye, & Chei outros particulares); porém as almas daquelles que nem foram muyto bons ne muyto maus se resolvem em ar, como vapores & fumo.

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[Page 87] [Texto Principal] trados põem no ar). Agregando-se a potestade Aérea andarão como: ellas de rumo em rumo sem próprio lugar ni assento que pera hó dar? põem as sobre ditas tablillas. Como se forem exame de abe bas. Quando andando voando pelos ares cohiudão apousar alli por ne aynda esta imaginação se pode admitir segundo a Doutrina dos chi nas Letrados, porque todos elles tem aquelle uso de tablillas, e não sabem o ter lugar emque fay a Alma de seu Laj ou do defunto aque faz as Sombras. Otem o da seyta dos pagos de tempo certo que as Almas de seus defuntos nad andad pelo ar, mas stão de assento na quelleis campos. E liseos do seu pago de Vtoda uia usam Desguillas. tablillas do que clara mente se infere nad se usar pera dar as assento às almas que onad te mas pera o nome do defunto. E neste co mo acerto lugar dirigem sua intenção au como retrato do morto aque fall em honra como se effuera vivo. O detudo isto bem seraolhe que polla presença das almas naquellas tablillas. Nad entendem al gua assistência Real &finta mas metaphysica e imaginaria, como apouco medelarou o licenciado Matieur na provincia de Go Kiem di Zendo que as taeis Sombras nos seus Luros se chamauam. (I jucay.) quer dizer Sombras feitas ao modo Essemelhança da verdadeira presença (isto de moral e imaginaria nad real Cuerda deira) Quanto ao lugar das tablillas que muytos xptaos tem junto às imagens sagradas responde mas que arnão se ser assim costume deste Reyno, porem aquellas das tablillas no mais limpo & melhor lugar de suas salas: aunque fazen doze xptaos põem as imagens sagradas deixando abrilhado o meje das tablillas & dagui vem fixar sua cousa junto da outra, porque como polla maior parte os xptaos sao pobres & piguenas suas casas, ou cala & porque muytos nad tem duas? na mesma poe ambas cousas nad assi. os Ditos que em Sua sala tem as tablillas. E outra o oratório das sagradas Imagens. Finalmente do guetinho nto se recolhe nad ser Specado vzar daquellas tablillas, mais ne por isso deixamos de falar possivel por arrancar de todos estes coutros semelhantes costumes ou fabulos. que d os dous Augustinhos C. Sum de Boia, Doutor de Inga [Anotações marginais] [No topo, à esquerda] "87" [Carimbos] [No topo, à esquerda] [UNCLEAR: circular stamp with partial letters "YCL."] [Assinaturas] [No final da página] "C.

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[Page 12] [Texto Principal] Littera I. Toleramus & permittimus, omni licita mente possumus in quantum non possumus; omni de lege iamus, Sac vos potum dedi, non eis—cam non dum enim poteratis. II. Pregunta Lo vndécimo preguntando por vezes alguns Letrados ou outras pessoas do Reyno aos Padres da Companhia algumas dúvidas graves e de consideração, como são: se o mestre Confúcio segundo, se é lícito ter muitas mulheres, como as tiveram T’ao e Ch’un, e foram dois Reys seus antigos, e lhes têm por santos; e outras perguntas assim. Temos respondido os ditos Padres com equívocos, porquanto seja bem que os Chinas não se inquietem e levem mal se lhes responderem contra seu mestre, suas Leis estabelecidas em seu Reyno. Sigue alli se seguira que destituíram os ministros do Evangelho. BX Que asemelhantes perguntas não respondem os Padres com equívocos, tenham com chança a sinceridade, temperando as respostas com compaixão e reato necessário para salvar a veridade sem cair em ofensa do teReyno; Estando na fida de Mánchen praticando comtigo Le trados (Dous dos quais erão aptos, Sum bellei (aoguicuido pera facilitar o baptismo à gente). Disse que nossa santa ley é das Le tradas da China em mais convicta doque defuiao entendendo polas virtudes & preceitos moraes ena verdade (falando do guapo de alcançar das virtudes o lume natural) bem se pode atomo dar a esta ley dos Letrados (tomada por si só Esse metura de outras seitas) o que santo Agostinho escreve dos platónicos: *Merito, Platonica familia philosophi facillime omnium, paucis iam mutati possint fieri Christiani, quod eorum disciplina cum Christiana maxime consentiat*. Porém, por que concedendo com elles não cultuamos. Layalhe tanto arede que se possa dispensar em precipios etomando em argumento não dos dez preceitos do Diálogo, mas dos de Artigo. [Anotações marginais] (No canto inferior esquerdo, escrita verticalmente e parcialmente cortada:) epit ad divor t, deuua Relig. [Carimbos] [No topo, à direita] Selo circular com inscrição: "BIBLIOTECA NACIONAL MADRID" e número "21" no centro. Abaixo do selo, o número "12". [Assinaturas] Nenhuma assinatura visível. [Referências arquivísticas] Nenhuma referência arquivística visível além do carimbo da Biblioteca Nacional de Madrid.

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[Page 1] [Texto Principal] Do símbolo acoi atalhando a prática com dizer: «Não sei como V.M. possa provar que a lei de Deus. Cados letrados da China emitem os discordados; to que concordam, pois dos doze artigos de nossa santa Lei, quando muito concordamos no primeiro (supondo terem os letrados conhecimento do Criador, o que parece mais provável); e nos demais tanta diferença entre eles. E quanta é a distância da terra ao céu! Dizendo muito cortados os letrados a prática, mostrando galã pouca da minha resposta. Enodia seguinte: hum dos dous aptaos (que era licenciado) me disse: «Padre, os letrados da China são muito sobrios; melhor me parece não arriscar com eles, ou todo por salvar a parte ante; não lhes demos algua parte para tirar dele, ou todo que deleitamos». Isto me disse o licenciado. E bem pode ser que Deus naquela prática visara de algua diliminação; te convertese o gentio defor — ut vte quamais me arrependi de não ter visto de equivocações (ut ita loquar). Io que arrependera de ter visto dela como podia. É muito ordinário (na pergunta dos chinas quando falam conosco, a saber: seja sua lei dos letrados canosa se amesma); cuido na S. Faltaria quem respondesse: que conventio lucis ad Belial? Quem tem que ver as trevas com a Lei? Porém os da Companhia, para persuadir à verdade, tratamos de ganhar & não depender da benevolência. Daquela pergunta despondemos que nesta santa Lei há dois gêneros de verdades: o primeiro, das que descobre o lume natural, como são: «santar pay eniaj», não ser lícito matar, nem adulterar; contrai semelhante o M.S. das outras que o lume natural não alcança. E isso nos insina a da fé, que Deus é uno eterno, falou-se por nós salvar, e outras muitas; porém o segundo gênero de verdades não temos necessidade de demonstrar, pois andam estampadas em nossa alma pela mão do Criador, nem ainda para orar; e a nossa capacidade não chega, pelo que (c. para o altansarmos) tínhamos incerteza tal metrológual: foi Deus que arrecelou. E quanto às verdades do primeiro gênero, em muitas delas concordam: valei de Deus. Cados letrados da China quiso pode alcançar o descobrir o lume da razão, porque detudo aquilo em que há verdade.

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[Page 172] [Texto Principal] E bondade não sai mais de hum princípio que he Deus; porém as do segundo como sobre-natura ficão detodo escondidas ao Lume natural, e só pelo Sabe as temos na Lei dos Apóstolos, que por estar viva não pode concordar com a dos Letrados, posto que a diferença não seja positiva (como dilemas), mas privativa; pois ainda que não infinua, tad pouco as contradiz, com semelhantes Depostas fui este paganismo mais satisfeito e contente, achiposto pera receber o seu nad lhe negando o seu. Euindo ao particular do Confúcio (que aponta o Padre frey João Baptista), muitas vezes nos perguntavam os chinas se falou, ou não? Aoguë respondemos com o seu Sillogismo: ou maior absoluta e menor condicional, & della (como dizem “só menos”) nasce a conclusão também somenos — quero dizer: continuo na dita maneira todo aquelle que nella vida conheceo a Deus sobre todas as cousas. E com tal amor & conhecimento morre, salva-se; se Confúcio tal conhecimento teve de Deus, estue na Vida e na morte sem dúvida se salvou. Ca este sillogismo acrescentamos dizendo: a maior é certa; a menor se pode averiguar nos livros da China e cousas que do Confúcio escrevem; destas como estas são ny e quino casos os que respondemos aos chinas: “se algum guisasse hum mar, não estaria longe de ofalir”; apudentíssima Deposta podem disaluador quando é perguntado: “será muito pagar?” — dizia-lhe: “buto alezar ourão”, porque não respondes? O tenhor absolutamente dizendo: “Helicto, nad felicto.”, como quem sabia muyto bem que qual quer daquellas duas repostas havia de escandalizar; mas mandou-lhe mostrar a moeda e, erguendo a figura, perguntou cuja era; dizendo-lhe que de César, respondeu: “Reddite ergo quae sunt Caesaris Caesari et quae sunt Dei Deo”, temperando a resposta de maneira que se não ofendei aproveitasse, para o mesmo na pergunta e resposta só sobre a Salvação do Confúcio; porque se dizemos esta noces seguoco seguro Dodioo se opuzemos no inferno, se se mau fruto que ofin der a todos com feiigo demos deteriaré e impedisse a progação do Evangelho, posto que conformandnos com a Deposta do São Mo [Anotações marginais] [No topo, à direita] 13 [No canto superior direito, sobre o selo] [UNCLEAR: possivelmente "R. P. M." ou similar, parcialmente coberto] [Carimbos] [No topo, à direita] Selo circular com inscrição parcialmente legível: "[ILLEGIBLE: ~8 chars] RAOA * [ILLEGIBLE: ~6 chars]" — contém brasão central não identificável, borda dentada, marca de cera ou tinta desbotada.

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[Page 1] [Texto Principal] Deveramos anossa na forma que tenho dito do que se colhem três pro­ dutos: 1º ficar a verdade em seu ser; 2º conservar a benevolência dos que desejamos ganhar para o sagrado; 3º justar a agência (e aqui pergunta): que o caminho do Céu se conhece pelo amor de ver da­ deiro Deus. Ainda quando julgássemos dissimular, ou faltar com a deposta, nada nos faltaria exemplo do P. que, perguntado em forma sobre o caso da adúltera, primeiramente dissimulou e à deposta (digitus scribens in terra) não respondeu no lugar onde fora perguntado (qui sine peccato est, primus in illa lapidem mittat), porque não esperava fosse desfeito. Diz mais o P. Frei João Baptista: vimos de equívocações, quando nos per­ guntado se Belicito tem muitas mulheres como tiveram os Reis Dau e Exun? que os chinas têm por santos; aquela pergunta contém divagações. 1ª: se Belicito tem muitas mulheres como tiveram os Reis D. Dau e Exun, foi licito aos dous Reis Dau e Exun ter mais de uma mulher? E quanto a esta 2ª: seu Padre Frei João dissera — Respondemos com equívocações — poder-se-á levar impaciência; porém dizer que à primeira: «se Belicito tem muitas mulheres», respondemos equívocando, parece demasia do desuído do Padre (e para não dizer paixão) em sair da boca da palavra & ainda forescito, pois sendo aquele ponto verdade evangélica, nada sofre explicações, muito menos equívocações; muito mais, tendo ain­ da que no Reino da China verdade evangélica mais notória do que é dizer que nossa santa lei não permite mais de uma mulher, ainda que seja o mesmo Rei — de que claramente consta, não poder ser ela notícia tão geral e pública se variarmos de equívocações, & não vimos. Respondo à primeira parte daquela pergunta. Dizei agora como respondemos à 2ª! Foi licito aos dous Reis Dau, & Exun ter mais de uma mulher? E confesso que lhes demos logo abso­ lutamente que pecaram tendo muitas, pois não os ofendemos sem proveito, ne­ dizemos também que o direito natural não proíbe a multiplicidade das mu­ lheres (como que alguns teólogos, jornalmente, são em favor nosso esta opinião), quando depois declaramos as obrigações da Lei divina que só concede uma mulher. E menos respondemos que os dous dou­ los Reis concorrerão no mesmo tempo com os antigos Patriarcas.

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[Page 173] [Texto Principal] de Judea & que como aiste foi liuito ter muytas molheres o mesmo ayudarão. Elle. desi posteriõ alguã noticia de Judea (como tiue o. outras naçoes mais velhinhas) visto comerciar sempre a China com todos os guais todos os Reynos de Asia nada dito respondemos. por não ter bastante fundamento ainda que tenha algũa aparencia de verdade ó que respondemos se como Theologos distinguindo dous generos ou ordens de verdades que sao de recto natural calancar, o lume da razão As primeiras saõ mais conhecidas. E mui certas. & no moral respondem aos primeiros principios que ha no speculativo tão saõ aquellas | quod tibi vis alteri fac. quod tibi non vis alteri ne facias | Coutros semelhantes em cousas particulares quito mad Evidencia dos mesmos principios donde se derivam saber. | non occides, non furaberis, as verdades do 2º genero se deduzem das primeiras. como conclusão dos principios, não tem porem tanta evi dência como as primeiras E hujusmodi verdade ser liuito ter muytas molheres é verdade posto que natural nace de principios tão obscuros que alguns Theologos (como qd diuem) temperam não ser produzida pello Deicto. natural, ne conhecida pello Lume da ra. zão, Dellei dous generos de verdade falou Aristoteles quando situo aquelle proibição | Ec quis ab oculo aberret como explica Alexanbro por que retirando com hua seta podemos herrar o aluo (quando é piguino, Epouco Wmuel.) nad ha que nad aceite hua posta, porta saõ os primeiros principios E verdades evidentes aluo as concluões me nos evidentes. que dos primeiros principios se inferem. o como explica santo Thomas, ainda que hu não erre aponta patente pera dua ne por iso fica Logo sabendo quanto ha dentro na cala, o qual hetar to como dizer que os primeiros principios saõ aponta da cala daver. dade porem della pena dentro da cousa escondida, Eademens. Lu[ que senao enxergão tanto, pella parte dos primeiros principios (acore senta o philoso pho). fica facil auencia nao assi posta das verdades ou illadoes que nelleis se encerrad | quod ante (diz elle) Statum Spartem habere non possumus |cuius difficultatem declarat | [Anotações marginais] [No topo, à direita] 173 [No lado direito, verticalmente] Bellarm. de matrim. c. 11 Sanch. de Mari eo. 2 lib. 7 dup. 82 n.° 78–12 Inr. lib. 2 c. 9 an. 1. de. [No lado direito, abaixo da anotação anterior] Lib. 2 metaph. c.

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[Page 1] [Texto Principal] Chamando aqui o quer primeiro princípio de todo que te outras verdades como partes suas. E são dificultosas de conhecer sendo Elle fácil a que respondemos ser a multitud da mulher contra o direito do Lume natural por que esta verdade não he da primeira ordem (que não sofre ignorância invencível). Senão da 2ª que pode ter ignorância invencível; igual escusa de pecado, E que pode muito bem ser não peccarem os ditos Reys em ter muitas mulheres pois podia ter igno- rância invencível do direito natural que as proíbe. Isto não he responder com Equivocações mas com o rigorosa Theologia Evidencial defendendo a verdade sem ofender o génio de cuja offensa nada se só de menos que fazer-lhe difficultosa sua salvação, ensinando a Ley divina contra o conselho de santo Agostinho, secretum Dei intentos de bem facere, non adversos. Digo mais ainda que, sabendo senão havia de escandalizar os chinas, nunca dissera que os ditos Reys peccavam, por sãos principios por onde os podia escusar de pecado. O pregador é infeliz para autorizar nossa Fé não tem necessidade afirmar o incerto por verdadeiro; quero concluir este ponto como o Exemplo de São Paulo que, de mundo fora, todos como Elle mesmo toda uma se acomodava e ageitava com todos dizendo: *omnibus omnia factus sum*, *per omnia omnibus placo*. Passava elle pelas ruas de Athenas quando (como diz São Jerónimo) refere Baronio entre muitos altares. Viu um dedicado aos deoses forasteiros, não ainda conhecidos do estetítulo: *Dys Asia, Europa et Libya, Dys ignoti peregrinus*. Exaltando-se dele no Areópago pregou a ley secreta de hu só Verdadeiro Deus, se disser aos Athenienses que todos seus ídolos eram Demónios me afirmar. Estavão no Inferno nem outras verdades a este som, senão atrependo benivolência (sem escandalizar ao auditorio) para se ouvindo cada mais aceitação & fruto d’ain com divina prudência como eu dizendo que vira entre seus Altares hum com este título: *Ignoto Deo*, quo dico *ergo ignorantes colitis hoc ego annuntio uobis*, porque vendo altar de ditado entre muitos Deos nas conhecidos de todos Elle tiou hu só (que he o verdadeiro) & queria falar argumentos contra elle & dois sumes. mas espada a Golias. Dis São Jerónimo: *quia multi dii non* *indigebar singulariter dixit Ignoto Deo*, sendo assim que o altar : [Anotações marginais] [À esquerda, topo]: Aug.

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[Page 15] [Texto Principal] era de muitos deozes Enão de hum só Mercenário Baromo que fez o Apóstolo argumento contra os Atenienses do mesmo altar: *Deus ignotus*. Ídolos pormão parecer que pregava na idolatria, nem deret nouorum da morte nem inventor como se dera o Apóstolo; nad venho agregar No idolatrias mais a declarar Cinsinários o mesmo Deos que nós adoramos, nad sas ysto Equivocações mas Zelo discreto e diurna prudência que o Apóstolo aprendeo no terceiro Ceo. E nos delle aprendemos entrar ed Letra dos soberuos bugando contra Elle com ambas armas como Rod Fod suas armas enossar ouco espada de dou gumes (qualhe o Euangelho) concedendo lhe o seu enão He faltando onoso pera que as suas enois refões mais facil & suae mente os pomamos conuenier Pera que nos se necessaria benouolenia no ditório Esta segrangea d não os deus. timar antes mostrar effigie de sua cousa enquanto exposiuel ou com pactuuel ed o lume dareza se faltar na obrigação de honra & Ley 12ª Pregunta Lo duodecimo que si Los Padres confessan y absueluen a los chris tianos no podiam delir qu los permiten todo lo dicho no dandolo por bueno Dino permitendoles vna al menor por euitar outro mal maior. como se halla en las republicas optimas Demodo que se les puede delir que Ad durum cordis eorum. Se les permiten por que todo esto pare cepudiera passar ainda q. Los padres non os absoluissem, mas absol uiendolos já lhes approvam que é bueno Copolo menos indiferente). Lo que balen por que alias non lhes absoluieran. Resposta Nad vejo nella pregunta caso particular. Sigu saluo Espantarse o Pa dre Frey João de nossa Ordem Companhia absoluermos os neophitos de tudo isto que opoem nas onze precedentes perguntas, como se opimitirimos on Deiamos por liuto ao que respondemos 1º que de tornar opiniente: aca yr nos pecados que já confessou nad se entende que o confessor lhos appo uou ne permitio, senão que elle como home fraco Venido das ocacoes tor nou acair 2º que detudo o animadito Se deixa bem ver o que epoche permitir ou quando. Sea de absolver pou absolutad sendo pode dar.

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[Page 1] [Texto Principal] ob. duritiem cordis, ne permitiendo malum minus atroce ad evitandum aliud maius, ut scit qui in Christianitate novas sanationes calo. Et quod multoties non reperiuntur tractata in Theologia, in fide… ut intellexi omnes demere oblationem et dare talis prudentiae confessoris missionarii; anno falemos os da Companhia com alvus das Letras que aprendemos em Europa & larga notitia seu experientia librorum & cultuum Chinensium. Assi ofaca o Padre Frey João Baptista nad fando desiderio plus quam de multis. E Pilogo Cuido metendo declarado Eam da satisfeito aquem isto quira legere cum claris oculis ete ad limpa de Deputos particulares. Et quod de toto se videt bene: non vtar os da Companhia na conversione de China de omnuncias, aut dissimulatione noxae, sed illud discreto & sauo el prudentia & semper fuerit optimum & potissimum meum ad convertendos gentiles. Credulitas haeretica, ut se vidit bene in casu illius discipuli sancti Macarii, qui invenientem gentium cum fuise menha accollavit, dixit ei aspere: unde venis, daemon? cum quo pauper ille Simeon tam scandalizatus & discompositus fuit, ut male tractaret monachum illum malum, qui palaverat, nec sciebat sanctum Macarium. Quod passum est postea, postquam in eodem itinere convenirent & ille gentilis eum salutavit cum blanditia & cortesia dicens: «Quare es in me?» pera metratar dese modo? quia venit tantum ad laborandum & non esse ociosus. Penetravit ergo gentilis illos terminos blanditiae & procidens ad pedes sancti capitis eum flevisset & precatus est & postea venit ad esse eminens religiosus. Unde bene apparet quod fervor & zelus indiscretus exagitant, sed termini blanditiae & caritatis graviad animos insigniter. Et exemplum huius nobis dedit Pater Petrus Faber de nostra Companhia, unus primorum sociorum nostri sancti Patriarchae Ignatii, qui laboravit in Germania cum spiritu & talento apostolico, ut refert nova chronica: optimum enim medium quod habebat ad reducendos Haereticos erat inseri (ut dicunt) cum gorra inter illos & postquam eos habebat pro amicis, insinuare eis veritatem catholicam, sanctum amorem Dei & proximi, cum quo redderent se raptim & rapiebantur, trahens de prudencia non solum divina sed etiam humana, ut videbitur in exemplo sequenti.

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[Page 175] [Texto Principal] E grande amigo dos nossos Padres. (posto que andagente) não tendo em hum delle ardor excessivo para impugnar as seitas deste Reyno com defeitos de outro deixar. the fingio & tapou bola, tive [UNCLEAR: dez?] por amigo Sum Mandarim grave que tinha em sua cala. Omega certo homem discreto & bem falado, posto que de máos costumes vejo de novo a aquella terra outro de muytas Letras & Virtude trouxe tambe com elle amizade o mandarim. Como hospede confiado nella começou logo de censurar os maos costumes & opi- niones, primeiro amigo dando geito ao Mandarim pera que o lançasse fora de sua cala conheceo efetivamente a vontade de seu Emulo. Como tinha mais raiz & na benevolencia do Mandarim com poucas palavras, acabou com elle despedisse logo da cala o novo hospede. Propôs- se & tapara bola pergunta o Mandarim ao novo padre o sendo em que parece a V.R. erro este letrado virtuoso procurando lançar de calado Mandarim aquelle cortecão mal cultivado parece /? Responde o padre? que bom lanção opé alem da mão. & se adianto muito em querer lançar a mão fora da cala do Mandarim, porq pera bem primeiro hauia de ganhar o coração do Mandarim, queria antes de ganhar o polo de seu Adversario, tem V.N. razão & torna, o Mandarim? E isso mesmo dera eu de conselho aos Padres seguerem, confirmar-se na divina Epregação do senhor que nada trate bem ju- gar com demasiado fervor as seitas dos gentios que como mais an- tigos tem raiz & muito fundada & seias mais dificultosas de arrancar que lançar os padres fora deste Reyno, porqeto & tad por fora se rompe muytas velas á dificuldades granjeando a benevolencia dos letrados prudencia edo Reyno com exemplo de virtudes. sera mais facil entrar nelle a ley de Deos por hum porta & logo pella outra sairem as seitas dos pagodes). Entre os animaes de Ezechiel & figura de pregadores Euangelicos). ana Lead & homem simbolo de fortal da Prudencia que neste ministério Te deue humanar & dar armas porque a fortaleza sem prudencia seria temeraria ou furiosa & prudencia sem fortaleza ficará remisa & mba junta [Anotações marginais] [No topo, à direita] "M. 28" [Carimbos] [No topo, à direita] Selo circular com inscrição parcialmente legível: "[UNCLEAR: .NACIONAL.

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[Page 17] [Anotações marginais] - [No canto superior esquerdo, verticalmente] 1 machab, 5 n 55. 967 - [No topo, à esquerda, sobre o texto] (Ilegível — marca circular parcial) [Texto Principal] grandetero pera alcançar vitórias & grandes sucessos, faltando co- alguer della esperdetudo, Foy omermo que socedeo a Josué e a Lacha- nas por que indo agora com enuyas de Judas Macabeu, euen ha- maos & sem fortaleza nem prudência (dizendo *faciamus, et ipsi nobis nomen*), ficarão vencidos por não tomarem bom conselho de Judas; euu hir mado doz osagrado texto, *quia non adierunt Iudam & fratres eius existimantes fortiter se facturos*. Ips autem non erant de semine virorum illorum per quos salus facta est in Isra- el; fortalela sem conselho foi temeridade, como tal nad teue suce- sso (*Eviderint sacerdotes in bello, dum volunt fortiter facere, dum sine consilio excent imprefum*). Pelo menos hec texto Ebom fora cui- dar cada vno de nos que sem Dio., non omnia possumus omnes & nad seria mal seguir roteiro dos pilotos mais antigos curiados nella carreira. Contase de dous barqueiros do Tejo sua historia que meya ree apropoito vinhab boui pello Rio abaixo pera Lisboa: com ven- to em popa mas muyto rijo não recontentou hu delles & viram am- bos em companhia & confiua trata Depanar auante. iso atopetar allela eyudou a cd o desabte senad quando abarca como piguena Unad podendo sofer tanto pano?

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[Page 176] [Texto Principal] Quando por vezes em nossa casa & provindo de livros para o estudo da língua, mas também estando preso no trono em que os ocorre a ele. Várias pessoas mais de seu serviço com esmolas & preces & velhidos segundo suas posses os mesmos termos de caridade usaram. na merma Província Os Padres Júlio Alenis & André de Domínguez de nossa Companhia pera os vários Padres de São Domingos e São Francisco valeram persi é por meio de interessados fez o mesmo P. Hues Semedo. Dessa Companhia procurador a Roma os negócios da China, o qual agasalhou em Náncham metrópole da província de Kiang & por muitos dias teve em nossa casa um Padre de São Francisco da mesma maneira & da mesma caridade tratou o Padre João Adamo de nossa Companhia na Corte de Pequim; adous Pés também Franciscanos acudindo-lhe os vários empréstimos até contra deficiências cruladas como consta do pagamento que lhe foi feito em Macau pelo P.

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[Page 18] [Texto Principal] Dos lançados fora da China, iremos nós também após dele em per julho. Demais quarenta mil almas (que os Padres da Companhia te- mos baptizado nel Reino) e muitos milhares de outras, cujo bap- tismo se poderá esperar da pregação do Evangelho; isto, pelo menos, nos faz temer o que sucedeu na gloriosa expedição de Japão, onde a prudência de alguns Espanhóis lançou a perder tudo, como deferentemente conta o Padre Luís de Froilán de nossa Companhia na segunda parte da História dos Reinos de Japão, que imprimiu em Malta no ano de 1670, no livro terceiro, Capítulo quinto; de sorte que donde havera de vir o socorro, nós vejamos estorvado. Logo se emundo e fora mais toda dura tomar o conselho que Abraão deu a Ló: «Nega solum iurgium inter me et te, et inter pastores meos et pastores tuos; fratres enim sumus. Ecce universa terra coram te est; recede ergo a me: si ad sinistram ieris, ego ad dexteram ibo; si ad dexteram elegeris, ego ad sinistram abibo.» E quando não contente o conselho de Abraão, não faltam grandes Portugueses & tenham talento e elo das conquistas espirituais tocante à Ásia e à Coroa — Pode ser de lei saber algum estilo que pregando nel Reino da China guardam os Padres das duas sagradas religiões e com que ganha- do pouco arriscam tudo? Responde por ei fr. João Falão muito deo dinario em vir? Os Espanhóis at conquistar China (orgulho castelhano?). V. sahem pelas ruas a pregar alborotando o povo — cousa muito arriscada & proibida nel Reino com grande rigor. 3º consentem aos chinas falsas honras políticas a seus defuntos. 4º as mesmas proíbem para o seu mestre o Confúcio, & qualquer jeito ponto basta para que se admitam de todo ponto; se dito querem experiência (ver- zando obras), ain da mal porque tão grande no ladeu apresenta preguiçada da Província de Cochin-China; demais de nada terem durado meter amados no fogo para saber segui-los; por que melhor acordo será levar a touca por intocada, como de bom dois fogos queimarem- se: arguimento bem quedo — o fogo queima, assim também segue uma doutrina.

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[Page 137] [Texto Principal] afirmou assim o Juiz. E confessa o Padre Frey João Garcia da ordem de São Domingos, o qual anda escondido na província de Fo Kien pelas aldeias da cidade de Fogan, em companhia do Padre Frey Fran: cisco da ordem de São Francisco, padecendo gloriosos trabalhos por causa da perseguição que há dois anos selou-se naquela pro víncia, sendo deferrados dela os padres de duas ordens. Caoulta deles também os de nossa Companhia. Digo que assim o Juiz & confessa o Padre Frey João Garcia da ordem de São Domingos, porque assim nos conta de sua carta cujo original temos em nossa mão. O Padre Frey João Garcia escreveu ao Padre Júlio Ménis da nova Companhia, que também anda na província de Fo Kien; conta a carta parte dos muitos trabalhos que o bom Padre padece por nossa santa lei. E depois de os recontar conclui por termos que pôr aqui ad verbum, sem alterar estilo nem palavras: dixit. Parte de sua carta do P. Frey João Garcia da ordem de São Domingos para o Padre Júlio Ménis da Companhia de Jesus Julgo não ser agora e em muitos anos serviço do Senhor o pregar o santo Evangelho neste reino deste modo que o gosto q.e. têm já tido e assim o sei escrito a mir per la don, pois a experi ência nos ensina não ter sucedido bem aos padres deferrados, não gostar o Senhor por ora daquele caminho, ainda que eles o fizeram com bom zelo e para provar se por aquele caminho se converteriam; e assim nossa Província me escreve como nos convém que são excusáveis nossos deste reino, salvo que Sua Santidade deter mine e defina as opiniões em que não havemos convenido; porq.ue não sejamos escandalosos a esta Cristandade diferenciando-nos em coisas tangraves, e assim me escreve ter paciência até que venha de Ro ma; e o mesmo respondem ao Padre de São Francisco que aqui está acompanhando-me, que ambos esperamos companheiros estando iam abdixe V. B. de ajudarnos a sair das marmorras, por temor de que salvaremos em público. Que eu procurarei andar com reato. [Anotações marginais] [No topo, à direita] "137" [Carimbos] [No topo, à direita] "(Selo circular com inscrição parcialmente legível: 'BIBLIOTECA NACIONAL' e um brasão central. Texto circundante parcialmente ilegível.)" [Assinaturas] [No final do texto principal] "de que salvaremos em público. Que eu procurarei andar com reato" — assinatura não claramente separada, integrada ao final do texto. [Referências arquivísticas] [Nenhuma referência arquivística explicitamente visível na página.

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[Page 27] [Texto Principal] y tener grato al Mandarim por que nos dexa ministrar a los christians con alguna mas libertad y si yo me veo una vez fuera des- tos trabajos no procurare dar cauza a otros como V.P. vera y aun ruego a V.P. de rodillas que no tenga lastima y compasion, que so- mos dignos della; aun aportamos como Religiosos y nos ayude con lo que pudiere. El Padre fray Francisco de Iesus de la orden de nues- tro Padre san Fran[cis]co pide lo mesmo a V.P. que em tudo apadezido tanto y mas que yo. Contodo Logue a V.P. ruego y suplico nos ayude: no mire V.P. ao seu provecho sino ao maior bem das almas, pu- es quanto o bem é mais universal e commun tanto mais se há de apre- hender e procurar; e ainda que o padecer tempo pelo Senhor e seu Euange- lio seja apetecível e bem para o que o levará em paciencia por seu amor, mas este é bem apoguissimo, e assim considerando o pouco já dos da gente hiziera muito exemplo querello. Levar agora por martirio senão por palma e procurarla como o farei desdeante, até que o Senhor disponha outra cousa. O Guarde a V.P. Dn. de Fongam, dezasseis de Nouiembre de mil e seiscientos e trinta e nueve. De muitas verdades que nesta carta confessa o Padre Frey B. Garcia, só quero ponderar duas. A primeira he dizer que vindo à China pregar o Euangelho pretendia abrir novo caminho, co- mo ser pelo Japão, não fora mais seguro, e maior acerto, ou não fora temeridade manifesta querer tentar meios e duvidan- tes riscos delhu sem tal importante como necessário; mais cujo Eserão de espírito de contradicção. O que foi demasiada confiança de própria prudência, sem respeito à experiência de tantos Padres que setenta anos ha trabalham nela antes do que elles de aixitar o sacro officio de procurar abertura de vias. Nai po- todos os meyos e forão Dragonayeu e Lintos, ain o confessa o Padre Frey Boas Gama na segunda Verdade com que conclue a sua carta, sendo fazia escrúpulo de querer por ora levar os Chinas por via de martirio enad Depal Dn.ª Nogueira a consentir que o pretendi- do caminho nos depare o Euang[el]ho.

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[Page 198] [Texto Principal] Capítulo de martírio onde claramente se pode inferir que não há verdadeiro martírio sem intenção de sofrer perseguição sem igual, nem sem algum ou muitos pecados do próximo, porque não seria mártir o que, sem culpa do tirano, fosse justificado, ou que se matasse a si mesmo (como se deixa ver nas palavras de Cristo a São Pedro: «Aluis vingar te»). E outro se diz daquele que com palavras injuriosas provocar os rancores para que o matassem, porque tal não seria mártir. Os da Companhia na pregada do Evangelho preferimos a maior glória de Deus e bem das almas com ânimo não de procurar o martírio, mas de humildemente abraçá-lo como merece da mão de Deus quando Ele se oferecer ocasião. Diz mais o Padre Frei Boaventura nesta sua carta que se houver quem se vir fora dos trabalhos em que se veja nunca mais dura ocasião a outros, o parábolis liberdamos de toda má dura conclusão e determinação queria o Sínodo de exemplo peragir sem experiência do alguém bela escarmentadora. Cautelados. Isto se segue. E por experiência, confirmada por Teologia, me parece por ora responder. As doze perguntas do Padre Frei João Batista de Morais, submetendo estudo à censura da santa Madre Igreja, cuja celestial direção prometemos seguir como professamos guardar, e por engenho de palavras mandando esta mesma resposta às suas anexias de Nápoles, não fugindo, mas buscando a Luz. Não deixa porém de ser grande matéria de sentimento após a abomação que os Padres falem das Letras. E convém à Companhia dando-nos crédito às três ou quatro próprias, em que poderia tratar na Província de Tonkin? que ainda docente saudotes Filhos C. Entre vivos e mortos quatro a damos nesta vinha, e de trabalho contamos quem trinta, quem quarenta anos, porque atém de nossas meninas. Creio as Letras e agonizo que pede achavida de Cuaron [Anotações marginais] [No canto superior direito, sobre o texto] "198" [Carimbos] [No topo, à direita] (Selo circular com inscrição parcialmente legível: "BIBLIOTECA NACIONAL * LISBOA *") — [UNCLEAR: detalhes centrais do selo ilegíveis] [Assinaturas] [Nenhuma assinatura claramente visível; final do texto termina com rubrica cursiva incompleta: ".

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[Page 8r] [Texto Principal] cogitar malum. nem nos diria por idolatras ne que oprimí- mos ser aquelles que vimos tirar da superficiação dos ido- los: pêra oculto do Verdadeiro Deus, saluo aquella pouca estimação? nasce de saberem mal a língua pêra poderem tirar informações. E por entenderem os livros da China pêra de todo alcançarem seus segre- dos e tirarem resoluções. Pela mesma causa sentimos imprimirão os Padres Dominicanos em sua crónica semelhantes cousas, como se defeitos alheios fosse matéria de crónica. E não por virtude próprias ou como senão pudesse resplandecer suas obras sem escurecer as alhe- ias desfazendo. Nogue deveras fallecer, mas he aoreve que sempre a sombra servio de realçar a pintura. Lauridade nunca deixou de nadar por cima em guises ao demónio, cuja mansa sempre foi por nódoa no limpo Cabo Caño no Ceo inventando meyos pêra prender e eclipsar suas estrellas com as opozições das outras. Elt. Deste Rey no Bacchina oito de Fevereiro de mil e seiscentos e quarenta e Francisco Furtado Vice-Provincial da Companhia de Jesus na China. Os quaes papeis aqui se tresladarão bem fielmente do próprio origi- nal que se tornou aparte, sem acrescentar nem diminuir cou- sa que ditti da Fala, sem tron, borrado, nem entre em ta Vão Escritos em de Anoue folhas de papel da China com esta enque acaba este enfeixamento Publicadas nas cabeças de meio final do Escinado que esta sob escravio E mandou escreuer que diz monteiro pelo que a este traslado se deve dar Enteiza fee. O credito em juizo e dom della como ao próprio original se apresentado fore E para mais firmeza O certifica nella hay annado pello Reverendo Padre Frei Domingos de Ipo governador deste obispado da China Euaspallado com escoli que neste juizo O cleriarbio soue Vmij co rro borrado Connotado cor otus La do autentic jellor. E Scaindo Nelle annados que dad fee do conteudo. [Anotações marginais] [No topo, à esquerda] 8r [Carimbos] [No topo, à esquerda] (Selo circular parcialmente visível, conteúdo ilegível) [Assinaturas] [No final, centralizado] E Scaindo Nelle annados que dad fee do conteudo.

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[Page 281] [Texto Principal] Illustríssimos Senhores do Tribunal da Santa Inquisição da Cidade de Goa Fray António de Santa Maria, da Ordem de meu Seráfico Padre São Francisco, Filho da Santa Província de São Gregório das Ilhas Filipinas da mesma Ordem e Lector de Santa Teologia nela: digo que estando no convento dos Frades Menores da dita cidade de Macau pelo mês de Maio de mil e seiscentos e quarenta e um, aos sete dias do dito mês e foi Domingo pela tarde, chegou a minhas mãos um papel manuscrito, de umas conclusões metafísicas, dedicadas ao Licenciado da Imaculada Conceição da Santíssima Virgem Nossa Senhora, que pareciam ser do Padre Lector Francisco Rangel da Companhia de Jesus, de seu colégio da dita cidade. As quais conclusões se haviam espalhado pelos conventos, religiosos, clérigos e pessoas da dita cidade, e ainda se haviam já defendido aquela tarde mesma. Halle pois na última conclusão que, sem fazer ao propósito de seu intento, parecia falar com desprêzo de nosso Subtil Doutor Escoto, dizendo estas palavras — Subsistentia Creata non duplicem negationem ut somniavit Scotus. Pois me considerei esta palavra e pondo a atenção na nativa e própria significação do verbo *somniavit*, que segundo Caesarius Lepinus, como abaixo se verá, é o mesmo que sonhar, isto é, delirar sem fundamento, sem pés nem cabeça; e que motejar com este desprêzo ao Subtil Doutor, a quem a Religião Seráfica tem por mestre e norte na Teologia Escolástica (e também notaria dela de semelhante acidente, pois seguia tal Doutor); pareceu-me ser desprêzo, ou de pretendido, menos prêço, ou desatino advertido, reparo ao desayudo da pena do estudante que o escrevia e trasladava: ainda que eu o atribuí ao inadvertido descuido do escriturário e do dito Reverendo P. Lector Francisco Rangel. [Anotações marginais] [No canto superior esquerdo] 15 [No canto superior direito] 281 [Na margem direita, abaixo do selo real] mss 83 nº 9 doc. 2 [Carimbos] [No topo, à direita] Selo circular com inscrição: “BIBLIOTECA NACIONAL” e emblema central (parcialmente visível) [No topo, à direita, abaixo do anterior] Selo oval com coroa real e monograma “RB” entrelaçado, rodeado por flores ou folhagem [Assinaturas] [No final do texto principal] [Assinatura ilegível, possivelmente do autor] [No final da última linha] P. Lector Francisco Rangel [Referências arquivísticas] [Na margem direita] mss 83 nº 9 doc.

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[Page 1] [Texto Principal] pero acordándome que los atras se descuidó también el P.º Procurador que entonces era del colegio de la Compañía de Jesús de la dicha Ciudad de Macao y que así como al descuido se supo muy de secreto ha salir verificación de que los frailes de san Francisco trataban y contrataban, manifestándonos sin razón y sin fundamento de verdad las niñas de los ojos de la mayor perfec- ción de nuestra santa y apostólica regla, cual es la pobreza evangé- lica, y que por el año de treinta y nueve, por el mes de noviembre, otro padre grave de la Compañía se había ingenado ocasión de decir que los santos mártires crucificados de Japón y ya beatificados por la Silla Apostólica, hijos de esta seráfica Religión, habían ido a Japón contra los bulos de infamia y que si bien ahora eran santos, pero que habían sido excomulgados; y que al pie de la cruz les habían absuelto de la excomunión. Y que por el año de cuarenta, predicando otro Padre de la Compañía en esta ciudad en la fiesta de la gloriosa santa Catalina de Siena, había dicho que las llagas de la santa habían sido más sonadas que las del seráfico Padre san Francisco, porque aquéllas fueron dadas en el templo y las de san Francisco en un monte. Y que otro Padre grave de la Compañía y Lector de Teología, en otro sermón, había dicho que el convento de monjas de nuestra Madre santa Clara de la dicha Ciudad no era más que un pañuelo para los caés. Y que ahora últimamente por escritos esparcidos por la ciudad sin darles, ni haberles dado aviso, Reverendos Padres de la Compañía ninguna ocasión de cosas seme- jantes, los Religiosos de san Francisco del convento de Macao, si no antes habían siempre callado con humildad y con paciencia, y que después que yo vine a esta Ciudad, que fue el año de cuarenta al principio de junio hasta ahora, nunca jamás, ni en púlpito ni fuera del, hemos dicho cosa alguna en contra de dichos Padres de la Compañía, sino es que primero sus Paternidades andando para eso en los púlpitos dieron la ocasión.

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[Page 182] [Texto Principal] de tantas ocassiones determine escreuir sobre esta última adicho Reverendo Padre R.º da Companhia com muito senti- mento e tenor da carta que firmada de maio e novembro remiti a sua Paternidade (menos o acrecentamento do § 3 desde a palavra *Quando* Escoto, meu Padre R.º, impugnando até a palavra *Quando*, para poder subtilizar na philosophia: e não outro meio riscado do § 8 convém assaber, ainda que não se man- dou recolher por aquilo que disse Escoto, que se acrecentou depois em três traslados que mandei a algumas pessoas da cidade; com mais a mutação da palavra *omatar*, callando que a mude nesta outra carta, callando por parecer mais coherente com as antecedentes ra- zões) é como se verá depois da seguinte petição em seu traslado de verbo ad verbum. Traslado de uma petição do P.º fr. António de Santa Maria Muy Reverendo Padre fray Bento de Christo, governador do obispado de China. Fray António de Santa Maria, do Ordem do seraphico Padre nosso São Francisco. Por quanto, os dias passados, por ordem do muy Reverendo Padre Gaspar de Amaral, R.º do collegio da Companhia de Jesus desta cidade de Macau e co- misionário do Santo Officio nela, sob graves censuras como o público e notório, mandou recolher um papel meu manu escrito em língua cas- tellana que começa: *Ayer Domingo ás seis da tarde chegou a minhas mãos* & sua data em segunda feira, seis dias do mês de Maio do presente ano de mil e seiscientos e quarenta e hum, com super- scripto: *R.do pela Companhia desta cidade de Macau*. O qual meu papel em alguns traslados se havia espalhado e divulgado por esta dita cidade. Por tanto, pois, para que em todo tempo conste da Verdade do dito meu escrito, e que nele não se lhe añada, nem diminua coisa alguma às minhas razões e palavras que eu escrevi, ante J.V.P., muy Reverenda, apresento com esta o mesmo original do dito [Anotações marginais] [No topo, à direita] 182 [No topo, centro] [UNCLEAR: possível marca de corte ou rasura circular] [Na margem direita, próximo ao meio] [ILLEGIBLE: ~5 chars] [Carimbos] [No topo, à direita] Selo circular com inscrição parcialmente legível: "OSTENS. NA." e data "[UNCLEAR: 16?]" no centro; contém brasão ou símbolo central indistinto.

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[Page 81] [Texto Principal] mi escrito cuyos traslados se espallaron por la ciudad para que por el se vea la verdad de lo que contenia dicho mi papel, para lo qual Pido y suplico mande V.P. muy Reverenda autenticar di- cho mi papel original que de baxo de juramento in verbo sacerdotis digo ser el mismo dedonde se sacaron tres traslados que yo embié a ciertas personas en esta ciudad; ademas dello Pido mande V.P. muy Reverenda autenticar en la misma forma los traslados y fuesen necesarios para que en todo tiempo conste de la verdad. Treslado do Despacho Como pede Macao oito de Agosto de mil setecentos e corenta e seis Frey Bento de Christo Governador. Treslado da carta do P. frey Antonio de F.M. pera o R. P. R. da Companhia Reverendo Padre R. da Companhia desta cidade de Macao: Ayer Domingo ás seis da tarde chegou às minhas mãos um papel que é de vnas conclusões Metaphysicas que parecem ser do Padre Francisco Rangel; e na décima conclusão diz estas palavras: “subsistentia creata non duplicem negationem vt somniavit Scotus”. Não é meu intento pôr-me agora a disputar, nem nesta nem em outra questão; mas só digo que não me persuado que semelhante desvergonha “somniavit Scotus”: a escrevera senão algum Estudiantico mal criado.

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[Page 183] [Texto Principal] Lucidissima Theologia y el Cardenal Sarnano sol inter altra D. a quien la misma Virgen nuestra señora inclinando su sanctissima cabeza le concedió Luz de las ciencias y le hizo en ellas Luna splendi- dissima de sus bellas plantas que el mundo ofreció con sus Rayos las tinieblas de la culpa original: que se levantaban contra la aurora serenissima de su amanecer, y no venía bien que el Padre Lector dedicara sus conclusiones al candor de la strella siempre clara y que en ellas mismas motejase de somniador y chimérico tenebroso al que ella escogió e iluminó para lucero que deste más las nieblas que taparían a mis primeros pasos como contan- to aplauso lo hizo en la insignis universidad de París por los años de mil y trecientos siendo primo al mundo con su sub- til y facunda eloquencia. Pero cuando esto no fuera, el Padre Francisco Rangel y cual- quiera que quiera ser hombre docto, aura quien leído alguna cosa en las obras de Escoto, y de la mucha utilidad y modestia con que el re- futa, no digo yo sentencias opinables de Doctores católicos y graves, sino aun los senores patentes de filósofos gentiles; lo sabe con tanta modestia y comedimiento y por otra parte con fundamentos y razones tan fuertes y sutiles que sin duda el que le sumiera leído sabría del aprendido refutar con sutileza, con fundamento y modestia cortés y no con pala- bras descorteses y modales que insinúan en el que aní (shall) supo saber y su mucha vanidad, necedad, liviandad y poco en- tendimiento en la cabeza y los sesos en los pies. No digo yo mi modo de que cualquier Lector nos ia libre en seguir o no seguir las opi- niones que el quisiere, sino que en refutar las que no le agradan o el no alcanza, las refute con buenas y sólidas razones, y no con consoladas y calificadas necedades. Cuando Escoto (mi PERRO) impugnando las sentencias de estos quería poner la conclusión de la suya, solía ser como se ve en sus sentenciarios. Digo yo (valuo el mejor juicio, que mi pa- rece es tal, otal).

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[Page 84] [Texto Principal] fue algún niño estudiantillo, o fue hombre y mayor; si fue niño, bien se ve que su juicio no sería mejor que el de Escoto para decir que allí sonaba en aquella opinión y que fue sueño sin fundamentos bastantes de probabilidad; y si el estudiante era hombre o mozo mayor, aquí en Macau ya se sabe y se ve que no ay hombre (salvo los contentos que, habiendo a las Letras, también se ocupan en otras sus obligaciones) que no traiga su entendimiento ocupado en trazas de sus tratos y contratos, compras y ventas, y en particular el día de hoy en deshacerse de la ropa de Japón, y entendimientos con semejantes trabajos, más son subtilezas para sus contratos que para Metafísicas, y así es fatal, mal pudo tener más justicia que el de Escoto para juzgar que soñaba el que subtilísimo viviendo al Apostólico y desnudo de todo lo terreno, que aun por errar causa los filósofos antiguos que Tedeschi hicieron aun de su propia sustancia: y no en aquélla ajena; para poder subtilizar en Metafísica. Supplico a V.P. se sirva advertir al Padre Francisco Rangel lo que para salir en público escribieren sus estudianticos. que no me espanto que estudianticos de Macau no alcancen a co nocer quién sea Escoto: de quien dijo Tritemio de scriptoribus eccle siasticis: «& fuit adeo profundus, vt scripta eius paucis sint penetra bilia. Ob id quoque minus visitata». D’Junta mente fue con eso tan delicado y subtil que dice del san Antonio de Floren cia, Ip. tit. 24. §.z. cp. 8.: «Sciopsit subtilia», unde O Doctor subti lis est appelatus; y así no es mucho que a un estudiantico de Ma cau no entienda China, donde los mismos Europeos, algunos se hacen chinos absondiendo la luz en las manos y queriendo hacerla del claro sol del medio día, tenerlas de la media noche, se llevaba por alto la doctrina de Escoto, y que le llamen Somniator Scotus. Con tanta subtilidad fue también tan amigo de la sólida Verdad en su doctrina que dijo del Rodulpho, Lib. 3.

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[Page 5] [Texto Principal] Reyno de China, donde muchas vezes la verdad clara se juzga por sueño y falacidad, y el engaño manifiesto suplanta y vende yaunce. Divulga por verdad en materias aun graves; mas, no me espanto que aun en Macao los muchachos le llamen Somniator Scotus. Lla- mandole también el mismo Purillon Arca Veri, Fesum Summa, porque entierra estamos donde no ay más Verdad, ni lo u. que el que más puede, o engañar hablando, o trascalar callando. Asertal en el disputar su subtileza dixo del Paulino Veris: Si a sci. los au- feras peculiares Scoti opiniones, reliquum est, vt Cypse plane d.e rendi unu O occasio Langueat. Tansi entierra donde ay tantos e. fermos de cabeza, mucho me espanto llamen Somniator Scotus estudiantes aquien este autor sele señala por medio de entendimi- entos en sus controversias y disputas: pero como de studenticos mu- chachos seles puede dezir: «Perdona, Señor, que no saben lo que hacen»; et obispo Senagoliense, lib. 3, dize del: «Mirum quod cum ipse fuerit subtilis, in nullo vel tantillo fuerit errore deprehensus». Susc que con ser tan subtil y veloz en su doctrina jamás desbarro, engue le pudieran dar por reprensible, ni corregible su doctrina ni una jota, ni tanto como un cabello. Mejor lo dixo Antonio Posse- vino in apparatu: «Cuius doctrina graue illud extat. Testimonium quod eius Libri absq vlla erroris nausa, vsq in hanc diem trecentos cerciter annos in Oecumenicis concilijs inuiolati permanserint». De donde no me espanto que donde tantos concilios no han hallado en su doctrina que quitar, reprender, corregir tantos años, en Macao, le tengan por Somniator Scotus. Pareceme que si el fuera vivo y de verdad en su doctrina fuera quimérico, comunícano, somniador, quasi estuviera en Macao y aquí le faltara apoyo, que no sabia sino entrarse tierra adentro de China, que allá entre los muchos semi- filósofos falsos que ay y ha aún gentílicos tuviera lugar y no faltara entre sus letrados de aquellos sui bonetes que ellos usan, quien le apoyara y aun le aplaudiera como si asiendo así settuara bien a sus propósitos, calificando sus sueños por verdad, y la gentilidad por santidad. En todo ello; solo pretendo que V.D. se sirva de advertir al Padre [Anotações marginais] [No topo, à esquerda] (Ilegível) [No centro, à direita] (Ilegível) [Carimbos] [No topo, à direita] Selo circular com inscrição parcialmente legível: "CA. 1674" e símbolo central (Selo ilegível) [Assinaturas] [No final, abaixo do texto principal] Assinatura cursiva parcialmente legível, possivelmente "V.D." ou similar, seguida de rubrica ornamental.

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[Page 1] [Texto Principal] Lector en sene asus estudiamos donde los chinos lo practican y aun y policía que en Ruyn para que quando de Estudianticos sean ya exceden de urbanos aprendan a hablar de los Principes de la Theo- logia con que como tal Lectorio han escogido Los Pontifices y los Re- yes par más célebres de la christiandad, y si Escoto ensudoctrina meçan claro, nolo fue menos en la virtud y sanctidad de vida, que oy día retrata su beatificación y a su cargo lo ha tomado uno de los potentados de la Europa; por haber alcanzado de Dios algu- nos singulares beneficios por su medio. §6 También por los años de mil seiscientos y veinte y ocho se presentó en Madrid a su Magestad y Reales consejos un Memorial en loor del sutil Doctor y su doctrina y virtud contra un voto que la Universidad de Salamanca hizo en clausura plena en cuerpo de Uni- versidad votando de solo defender y enseñar la doctrina de san Au- gustín y santo Tomás, el cual voto hicieron de facto: y sufín se dirigía contra los Padres de la Compañía, contra sus Doctores y doctrina, queriendo expelerlos de dicha Universidad y que allá no leyesen en las escuelas, ni acudiesen a ellas. Todo lo cual se originó de una cierta pesadumbre que hubo en un argumento en unas conclusiones de Teología, cuyo sustentante era un Padre Cornelio italiano, estudiante y religioso de la Compañía: en las cuales conclusiones yo también me hallé estudiante, aunque ya también religioso: y el dicho Memorial en loor de Escoto, y de otros Doctores de la orden, presentándole al Rey y sus consejos, no se aprobó, ni confirmó el di- cho voto; y todo se deshizo y quedó como de antes. Así que al dicho Memorial de Escoto deben los Padres de la Compañía que no pa- deciesen aquella mengua, por no decir afrenta de San Sárcel, com- petuo voto de la Universidad de Salamanca, a cuyo ejemplo habían luego de hacer lo mismo las otras Universidades de toda Europa, pues el norte y mueble de toda es la Universidad de Salaman- ca, y en Macao le llaman Somniador; al fin es refrán.

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[Page 15] [Anotações marginais] — [No canto superior esquerdo] 15 — [No canto superior direito] 159 — [No lado direito, acima do selo] Caixa 83 — [No lado direito, abaixo de “Caixa 83”] Nº 9 — [No lado direito, abaixo de “Nº 9”] 8c. 1 — [Carimbos] — [No centro-direita da página] (Selo circular com texto) BIBLIOTECA NACIONAL DE LISBOA — [Texto Principal] — [Ilegível: conteúdo manuscrito ou impresso muito desbotado, coberto por marca d’água e dobras; apenas traços difusos visíveis] — [Assinaturas] — [Ilegível: nenhuma assinatura claramente legível na página] — [Referências arquivísticas] — Caixa 83 — Nº 9 — 8c.

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[Page 160] [Texto Principal] Treslado da petição do Sr. António de Santa Maria, procurador geral da santa Provincia de São Gregório das Philippinas dos Descalços da Regular observância do seraphico padre nosso São Francisco, por especial poder que tenho, como se verá pelas Letras que de presente manifesto, para acudir a todos os negócios de dita Provincia onde quer que me hallare presente: Digo que à dita minha Provincia de São Gregório das Philippinas convém sacar hum, dois ou mais traslados do escrito que com (o presente autorizado) em pública forma e maneira que faça fé; pelo qual, CAUSO muito rogo e suplico sejá mandado que me deem ditos traslados autorizados em pública forma e maneira que faça fé, interpondo nisso V.P. Rda sua autoridade e judicial decreto. Dasn mesmo peço mande V.P. me dê fé como o Padre António Rubino, cuja parece ser autêntica firma que se vê na primeira folha do dito escrito que apresento, é o P. Provincial geral, ou Superior dos Padres da Companhia de Jesus que residem nestas partes da China, Japão, Tonquim, Cochinchina e demais missões, que têm nos ditos Reynos V.P., que actualmente está residindo e exercendo seu officio de Ministro neste collegio e casa da Companhia de Jesus que há nesta cidade de Macão, sobre que peço justiça com mercê V.P. = Ray António de Santa Maria Treslado do despacho O escrivão da nossa Câmara Eclesiastica passe ao supplicante o Reverendo P. Frei António de Santa Maria a trasladada autenticidade dos papéis que pede e modo que faça fé. Macão, vinte de Agosto de mil e setecentos e quarenta annos = Frei Bento de Christo Em cumprimento do despacho acima, o Reverendo Padre Frei Bento [Anotações marginais] [No topo, à esquerda] "C" [No topo, ao centro] "Treslado da petição" (título em letra cursiva maior) [No meio, à direita, sobre texto principal] "CAUS" (abreviação parcialmente sobreposta) [Carimbos] [No topo, à direita] Selo circular com inscrição: "*BIBLIOTECA NACIONAL* LISBOA *7*" — contém imagem central de globo terrestre com cruz e coroa.

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[Page 1] [Texto Principal] De ago gouernador delle obispado da China se trasladará aqui os pa. peis que apetecad atras faz mençad, cujo teor de verbo ad verbum é o seguinte: Treslado de Sum escripto do P. António Rubino, Vizitador da Companhia de Jesus. Pax Christi: Mando a V. P. tratado que conte as respostas das preguntas que V. S. fez, & mande que depois de lido V. P. mo torne a mandar, por q. me he necessário, & sena escritura achar alguns erros de pena; leve V. P. em conta que foi escrito por Sum moço quem ad sabe Latin. Nosso Senhor de a V. P. perfeita saude & com me mande emquestivua. De S. P. seruo em o amor, António Rubino. Francisco Monteiro Some, divinado da Câmara e do Celestático nella cidade do nome de Deo da China, dou fe quo P. António Rubino, cuy aparece adita carta anima he Vizitador actualmente da Companhia de Jesus, nella cidade de Macau; & oonheco & prouedade fil este termo en que me assiney, Macao, cinco de setembro de mil e seiscentos e quarenta. Francisco Monteiro Some Resposta de doze preguntas ou dúvidas que na Manila propôs o P. Frey João Baptista de Morales da sagrada ordem de São Domingos, sobre a explanação da christandade cultivada da Companhia de Jesus; feita pelo Padre Francisco, Vice-Provincial da Companhia de Jesus, no mesmo Reyno da China. O Padre frei João Baptista de Morales, sabio na Manila com certas dúvidas (que chama preguntas) sobre a christandade que os P.

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[Page 161] [Texto Principal] primir ali o cronista da sagrada ordem dos pregadores, só a minha noticia chegara. Só a minha noticia, folgara de também lhe achar. Ella respondeu que vou fugindo indo naufragando por Sumatra, delles Deus em serviço da Christandade de Jezu responder estais falando atudo dando arezão em quenos findamos pretendemos nao so ter, mas falar pera todos, Graios ac barbaris sapientibus, consipientibus. 1ª Pregunta: Porque os Padres della companhia de Jesus não obrigam os Xpinhos aqui guardarem todo Logues de Sua positivos, como o ayunar, ouvir Missa os Domingos e mais festas, confessar-se, comulgar cada anno, nem de abster-se de comer carne, ainda que seja o venerdi santo? Resposta 1º se responde: naõ he tempo de promulgar estas obrigações aos christãos que ainda nada estão capazes ao seu multa habeo vobis dicere, sed non potes tis portare modo. E o opposo da companhia tem prudência bastante se a apostolica pera definir a promulgação delles preceitos positivos atée. De parecer tempo conveniente. Ca igreja como insinua por Deus em tudo procede com prudencia — prudencia ainda humana só usa dos meios emquanto servem pera o fim que pretende com elles. pello que sendo estes preceitos di rigidos à salvação e havendo perigo do contrario C por indisposição da Al mas prudentemente obra a igreja em dissimular e a promulgação delles pera aquelle tempo. Os padres dispondo com juventude os neophitos procuran do seu costume pera depois lhes ser mais facil. Ello fallemos padres dan do cada anno aos xptaos um calendario de todos os Domingos e festas. e dias de Jejum disposto pelos dias da lua conforme ao eu vzo do que seus colhendo o fruto que pretendem por que muitos dos neophitos jejuam, comem enterrav, e ad poucos acrescentam os sabados por honra da senhora & conforme aillo se concursa das Missas & frequentadas confissões. [Anotações marginais] [No topo, à direita] 161 [No topo, à direita, sobre o carimbo] MmDaf [Carimbos] [No topo, à direita] Carimbo circular com inscrição parcialmente visível: "[UNCLEAR: .OTEC.]" e "[UNCLEAR: .OAS.]", contendo brasão ou símbolo central indistinto.

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[Page 1] [Texto Principal] não chegado christão aõ nas sagradas ordens de São Francisco e São Domingos porque (sem embargo de seu zelo) só lhes propõem três ou quatro dias de jejum contra tantas missas em dias solenes para com isso satisfazerem tais obrigações: de todo o ano 2ª Pregunta Lo que los dichos Padres administrando el sacramento del Bautismo á las mugeres, no les ponen salina en los ojos, sal en la boca ni óleos en el pecho y cabeza R: Que os da Companhia temos plena licença do Summo Pontifice, para não dar o sacramento entre gentios deixarmos as cerimónias que nos parecerem por bons respeitos; Sim é fez-se ser máchina (mais que nas outras nações do mun- do) muito indecente descobrir muito as mulheres, ou chegar-lhes à amadorrostro quanto muito seja necessário; se verá do que agora direi: Visitou o padre Francisco Sambiasi de nossa Companhia um Mandarim (que fora V.M. o Rey da Provincia de Hônan) com intento de baptizar uma mulher e família; quando hum dia lhe disse que tinha feito certa capella (não pouco dilatante de nossa ala e da Igreja commun dos Sômés) para as mulheres, quem affezer suas devoções nos dias em que os gentios costumam vir a seu pago delas, basta (diz elle) não saireis de nada; tratai de molde res? E que Sômé prudente tratara com vosco. Este mesmo anno se deu na Corte de Pequim Sum memorial contra nós ensinando santa ley foi por via de hum bacharel da provincia de Fo Kien e Sum dos portos Gyopu; não era discurso de mulheres anosas, jovens, escravas (pode ser a dizer pelo Lania nai dos Padres Dominicanos); e me confessou o Padre Trái foi Baptista dizendo que pello Domingos Effectas costumava a na dita Provincia de Fo Kien dizer duas Missas de concurso: sua pella Mensa cedo pera os Sômés, e outra mais tarde pera as moçachas. Foy. [Anotações marginais] [No topo, à esquerda] (Ilegível) [No centro, à direita] (Ilegível) [Carimbos] [Nenhum visível] [Assinaturas] Foy.

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[Page 1] [Texto Principal] Deos sendo nad chegase omemorial ao Rey porque dous mandastes aos vossos amigos (no tribunal que os costumam rever) ouvirgad por pertinente, que diriad este Bacharel; e aquelle V. Rey se soube no Baptismo descobriamos aspectos ao mo beres, e lhe tocua mos amao? O Pe. Feliciano da Silva, da nossa Companhia, nos primeiros annos que teve na China, por não ter experiência indo em missão à cidade de Kincheu, baptizou muitas mulheres & as ordinárias cerimónias de sanctos ótios y salva e por isto recebido tão mal dos gentios que muitos annos depois senão pôde continuar nem cultivar a quella xpandade, pello que os Padres Francisco Pacheco & André Palmeiro ambos de nossa Companhia, & visitadores nas Províncias de Japão & China, pessoas de muitas Letras e prudência, ordenarão aos nossos Retairouas xpandades que não fizessem dos sanctos ótios no bap- tismo das mulheres. Estão ainda & façam mininas por evitar occasião de objecção; pedirem as adultas e ao falarmos quanto ao ótios poré o sal- das meninas: adultas tomam per si, ou amadrinha oporem nas bocas das meninas água dando-se a cerimónia no melhor modo que pode ser, menos aun que temer entre christãos Europeus e com tudo manda o Ritual que vindo as mo beres se deixe avançar Adrines 3ª Pregunta So 3º quesito declarar a los christãos Lo del Lucro cesante e da não Emergente: permitem-lhes os prestimos em condição que não lle- vem mais por os tais prestimos que o que se permite no Reyno, que é trinta por cento. R. Supponit falsum por que tudo ennamos conforme as occasiões Emem- dade; tenso muitos annos de China, late agora não achei caso em que [Anotações marginais] [No topo, à direita] Mandag ibz [Carimbos] [No topo, à direita] [Selo circular com inscrição parcialmente legível: "BIBLIOTECA N.

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[Page 5.18] [Texto Principal] não ouvesse surroessante odanno emergente, por que raras vezes se achara nesta nação que tenha o dinheiro ocioso (sem negociar ed elle) e quando se achasse querendo levar mais do que se hulbo não o ab. soluas que eu assi ofarey, quanto ao determinar por cesto acontia que sepo de permitir (a respeito das terras, tratos vicos & outras circumstan cias) isso se questão moral que devem saber os confesseores. 4ª Pregunta, Lo 4º. que assi los dichos Padres como los christianos dão aos que vienen pedir o dinheiro que lleuabe aparte para que o povo dos gentiles faga suas festas aos ydolos, porque de não dar-lhes o que pedem se seguira alboroto entre os ditos gentiles. R. Não teria isto por peccado quem se allembrasse: podemos vender ocoiz dei ro ao Judeu que com elle ade in dar por ser alto indiferente queso ama intenção do Judeo. fas vitiosos; 2tem peca o que da dinheiro ao pago etoda via não pecca quem opede etoma, mandou Eliseu a Naamã leproso se lavasse no Rio Jordão com que sarou da lepra. Elle. fiando saõ eya em foro de prozelito prometeo de nunca mau falar. Holocaustum aut uictimam dijs alienis nisi Domino I. Sacrificentur, queso usificaua su escrupulo. Hoc autem solum est deguo deprecari Dnum pro seruo tuo quando ingredietur dominus meus templum. Rem mon ut adoret et illo innitente super manu meam si a dorauero in templo Remmon adorante eom eodem loco, ut ignorat mihi, Dnus seruo tuo probare I. Pode ser não faltaria Theologo so menos a Eliseu que tomando as cauzas em grosso I respondese nada de li cito entrar no templo dos ydolos por que sera escandalo seguem ti vir nada te felicito falir essa genu flexão com teu s. porque isso se conco rrer com elle no acto da ydolatria, porem o propheta insinado por Deos não só Senão repondio assi, mas antes disse que fosse co apa [Anotações marginais] [No canto inferior esquerdo] 4 Pag. 5.

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[Page 163] [Texto Principal] de Deos. (Vade in pace) nem tinha d’que ter escrúpulo que não ser assim, não o mandara ir empalpouhia sem ela. Esta resolução dos profetas estendem os teólogos e chegam a dizer: Se feito a um criado por no altar obrar leve em que seu amo trata de oferecer meio a um ídolo, por que os tais altares são indiferentes ou determinados ao objeto bom, & cada um deles não tem sua simples ação (em que se unam o meu concux so com o judeu ou usurário) senão duas: uma sua, outra minha. O judeu tem por fim e objeto dar-me o meu ou endireitar o meu cordeiro; o rei tinha por fim e objeto adorar o ídolo; a de Naamã servir e sustentar o corpo de seu senhor. E tudo isto se deve também distinguir no caso proposto da pergunta: ilícito se o altar de quem pede dinheiro p. fazer oferta e sacrifício a um ídolo, por que o fim e objeto é mau, e tanto não se ode quem dá o dinheiro (que de si tem uso indiferente), porque o seu fim mediato é objeto de evitar alborotos & confessar minha cala em paz. Em tudo a consciência dos cristãos fica mais fácil por duas circunstâncias: 1º que nem todo aquele dinheiro se gasta em culto & honra dos ídolos, mas os mais em festas & banquetes que não têm despêto de idolatria; 2º que os cristãos dando aquele dinheiro declaram que não dão para culto dos ídolos senão para o gasto dos banquetes. Acredo que os cristãos professando que o são não contribuem para tais festas logo têm a leitada a escusa. Dado porém isto, que não aceitem, não falta valor em alguém para reger tal foy: sua boa cristã na Província de Xensi, da qual me contou o P. Agostinho Tuduguino de nossa comp. que de emparou sua casa & adixou roubar dos gentios p. ornar contribuir para tais festas. 5ª Pregunta. O quinto que os PP. permitem aos manchus: Vaiam dois velhos ao mar (o qual é inexcusável a um templo de um ídolo chamado Chim Soam e ali se façam adoração de joelhos pondo a cabeça inteira oferecendo-lhe flores). [Anotações marginais] [No topo, à direita] # 163 [No topo, à direita, sobre o selo] Mndg [Carimbos] [No topo, à direita] (Selo circular com inscrição parcialmente legível: "BIBLIOTECA. DA * TEOLO.

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[Page 2] [Texto Principal] He falso dizer que os Padres da Companhia tal permitem aos capitães mandarim, por que muitos buscam cahão meios pera evitar aquelle culto eõ que nas tem valor pera tanto. E pello que tem aprendido & entendem despeçado delle se confissão. Estando na cidade de Hangchow, onde sua grande seca emgue o M° Rey da provincia (por alcançar chuva) mandou pregoar muitos dias DeSerum Contrat deuaço: aos pagodes tomui dando pera certa proissão todos os mandarins ainda aposentados; era do numero deste o Doutor Miguel, que recebendo ouvizo etendo escrupo se veio ter comigo & preguntou que devia fazer; eu lhe rupondi que por muitas reções não convinha acharse naquelle publico. Replicou dizendo que nada era ydolo (o que naquelle templo se adorava) e bem podia ser fosse o Anjo da agoa da daquella Cidade, pois cada hũ tem o seu segundo nos ouuita praticar & acrescentou: Oitendo assi, pera que VR saiba tudo deraz apalavra / Chim hoam / não guardaer Idolo como nem Anjo da guardia por que a primeira silaua / chim / quer dizer muros; e segunda / hoam / significad águas que se falem ao derredor della em tempo de guerra. & nossos antepassados por antiguisima tradição sempre na Rey dos Letrados tiuera pera si Samá ham (não home mas Espirito) que tinha a seu cargo a defensão daquelles muros e águas; e Samá uad pello mesmo nome. (isto se Chimhoam muros & águas). por não saberem outro. E ainda hoje em dia na China o vulgo semble strai celebra onaumento deste spirto como se fora home abuso & ig norancia que entrou com auita dos pagodes entrar na China (quando só ouvia a dos Letrados) no Santa nos templos de Chim Soam fica tua algua señao Silas Letra: (que valem / Chimhoam xim & significam espirito dos muros & águas). Escritas em sua taboa posta sobre o altar porim depois entrando auita dos bonzos com culto dos pagodes que os nossos Letrados sempre refutaram & se fey Reyno enchendo de estatuas ou ydolos & aulta delle. começou odo Espirito Chim choam. E posto que depois andando o tempo ouue Sum Rey que as mandou destruir & o barro della fazer paredes no templo do mesmo Espirito. [Anotações marginais] [No topo, centro] "2.

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[Page 1] [Texto Principal] pelo discurso dos annos tornou a introduzir o uso della: tuas como agora vimos com o que nada parece improvável dizer ou dar que o Espírito seja o Anjo guardião das cidades pois nada te vem provar em L cuidar que noticia dos Annos C. S. haja sagrada escritu- ra pelos Reynos de Judá deveria comunicar aos nossos (sem embargo da distância) pois ambas ficam na mesma terra firme de Anam e A te aqui o Doutor Miguel a que respondi seria melhor & demais merecimento para alcançar a Deus achava-se no dia só. Se confessasse & comungasse por esta intenção do que movido por re- gões tão duvidosas cometer seu alto de idolatria condeno da alma & o ano dos christãos Daquella fida de queste por sua columna ou abeua, tomou meu conselho e seguiu-se ao Meio por indisposi- ção; depois se confessou comungou com estes sacramentos negocion melhor & Deus que o vilão Rey com a sua proximidade porque no mesmo dia tivemos em Hanchen copiosa chuva, porém mais outro exemplo o que se vêya o que de nós aprendem os christãos. O Livreiro do Ignacio Gue possuía grandes partes veio a ser V. do Rey da Provincia de Tonquim? vendose noutra Jeme Bante seca buscou traca para não faltar ao obriguo de V. to Rey ne de christãos E foi E no dia em que cahiu de faller approxiuão a templo de Chincham J armar hu publico e grande teatro na sua corte o qual mandou arborar entre armacos de sedas. E ramos de arvoreis Sua fermosa coul nel lugar 20 dedo demuytos mandarins e grande concurso do povo C depois de declarar o mysterio da sancta cruz e nova redempção J exortou aos. nada fez sua petição senão a aquelle Deos. queso lhey podia despaichar. isto acabado avista de todos se poz em oração polgrande Espaco D. Senhor assunio de forte que derem devollogo do teatro sobre o qual Sua gran de pancada de chuva com que se recolheo a sua casa vega Deos av nouas plantas pera & aprendad. & Alansim raizes. o Anno passado Foy por gouernador [Anotações marginais] [No topo, à direita: "64"] (escrito à mão, em tinta) [Carimbos] [No topo, à direita: Selo circular, parcialmente visível, com inscrição legível apenas em partes: "(Selo ilegível - fragmentos visíveis: '.ALICOTERIA.', '.RE 3P.*TV.')"] [Assinaturas] [Nenhuma assinatura claramente identificável no final do texto principal; o último parágrafo termina com "Foy por gouernador" sem rubrica ou nome.] [Referências arquivísticas] [Nenhuma referência arquivística visível no corpo da página.].

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[Page 4] [Texto Principal] De hua cidade da provincia de Suchien Sum mandarim e Sui ta o chamado Vicente, o qual de ante mão aprecebeo hua tarya com gran­des letras Douro que declara (Acia dor egouernador do ceo da terra Somes Meipintos Sonra enentrad Eterna) E no dia de yi a o templo de Chim choam pôdoa em Su publico altar [UNCLEAR: Lefe] acostumada reverencia com que satisfaz a obrigação de seu officio & nossa sancta ley. Custa Se oge invinamos ou permitimos (nad o Finge os padres de São Domingos) y isto guardad os Xptãos de mau valor Hos frios se aculto de suas fraquelas em que nos nao te­mos m culpa de que os paracos te (quando seu feguei pecad) anter menz 6ª Pregunta. Lo 6º que dela mesma maneira concedem a los xpnos (ain mandarin como Licenciados) que vayan al templo del maestro de la China El Confuchu abonrable sacrificarle & haler toda reverencia guilto. D. As Somas que o china faz ao Confuchu sabido & aueriguado. E (de dous mil annos a esta parte) fazeremse por ter sido mestre do Rey no Egratidão ou memoria desua doutrina, pouco depois de sua morte. Cantei De auer acordo sobre as Somas com que Sauiao detratariou mey grande contenda entre os Letrados daquelle tempo (de pied Su deuia ser venerado como Rey pois omerecera ser nao ostendo ton for me a doutrina desus Liuros que diz nad pode faltar a dignidade Real onde ha coracao & virtudes realengos quais cidad teue o Confuchu. Outros querendo Elle em vida tão alheio de Enganos & Luonja mais oxeria nocoo depou desua morte; pelo que nad tendo materia estado Edignidade Real nao auia pera que singilla nao darlha sendo morto muyto mai nad tendo adigni­dade Real igual aotitulo demestre.

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[Page 1] [Texto Principal] em foro de mestre do Reyno pera comtodos, pello que no tal foro pedem tomar todas as honras qüe se lhes façam, nem propriamente se pode chamar sacrifício por que sacrifício he espécie de Religião, Leassi como esta ex genere suo tem ser culto de algua divindade (ver. da dira entre xptãos). Vãs entre gentios) o homem não ousa crifto por ser espécie de Religião nem sa verdadeiro sacrifício se não onde há verdadeira religião. Sua Religião não he verdadeira senão onde há verdadeiro Deos. Da mesma sorte nada se pode cha- mar sacrifício (ainda falso) senão donde há reconhecimento de algua divindade posto que falsa, sendo pois certo que os chinas nem na sua divindade reconheçem: no Confúcio claro está guiso: não têm por mestre nem a ditas Somas de alguma maneira se pode chamar sacrifício pois nem ainda obre como entre xptãos quero dizer maneira: que nós offerecemos sacrifício a Deos interpondo os méritos de tal ou tal santo (pera lhe ser mais aceito & mais fácil al- cançarmos o que pedimos) Donde vem chamarse tal sacrifício missa de tal ou tal santo como tambem podera chamar-se sacrifício de tal ou tal ydolo quando nella conformidade dos flesso gentios. Digo que nem assi se pode chamar sacrifício do Confúcio porque na não adora o Criador por seus Méritos E só se deve chamar alto; ou Solemne agradecimento por memória do ensino que delle Recebido tomando aquellas Somas nome do fim ou motivo porque se offerece como as anniversárias qüe se fazem ao pay defunto nao se pode cha- mar sacrifício senão acto de piedade por ser este o nome da virtude com que seus filhos honram Seus pais defuntos pela gratidão de vida ao título de Pay em fim (pera maior clareza do que per- mitimos aos Xptãos se bade aduestrar são duas as sortes de honras qüe se fazem ao Confúcio? Todos os estudantes que alcançam gráo de bacharéis vao juntos à sua sala nao há sua im age ne estatua algua (so se ve Sua tarja com hu Letreiro) Epirante os maria- rins presidente do Estudo. (como entremos Rector e mestre da Vniuersidade de). falem sua reverencia conforme ao rzo detodo [Anotações marginais] [Nenhuma anotação marginal visível] [Carimbos] [No topo, à direita] BIBLIOTECA NACIONAL DE LISBOA [Selo circular com armas nacionais e texto parcialmente desgastado: "BIBLIOTECA NACIONAL / LISBOA" e data parcial "[UNCLEAR: 17?

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[Page 1] [Texto Principal] o Reyno, apelo estilo que os discípulos guardão fazendo acata- mento assim milles, em este acto recebem os novos bachareis o seu gráo. A 2ª sorte de honras se fai duas vezes no anno, nella prende vn mandarim mette & segue alguns bachareis & se fai oferta de Sum veado morto, vinho & pezar de seda; As primeiras Somas per- mitimos aos xptãos; nas segundas, por terem algum resabio de superstição, ainda que sabemos se façam a título de mestre —— 2ª Pregunta Lo septimo que los xptianos toman y comen dos idolotitos & en el sentido comun detodos los infieles sedan y toman en Veneza con delos tais ydolos, maxima del ydolo Confuchu sumas. Otro entendiendo que por particular Deaquello ydolotitos les ande Verir grandes bienes de Fortuna R 1º Podem os xptãos (falando em geral Estia seando Num) co- mer idolotitos sem peccado; antes seria exo grave cuidar que aeste- rior superstição do gentio possa faller ma alguaaria daquella oferta sendo criatura que damao de Deos igualmente recebe o ser Cabon- dade. E se falco servito ordinario entre os Xptãos porque iram se achao em semelhantes sacrificios. E quando algum se achasse ou comesse com escandalo sendo peccane seria por ignorancia sua & não por nossa doutrina & conhecendo que peccaron. Logo se confe- ssad deseu peccado. 3º Vindo ao particular do Confuchu y adire- mos que não Setido ne ouvido por idolo; porque os mandarins per- guntados, se lhe pedem algua cousa sempre nos Respondem que nad Digue do lhe falem Soma como amestre & Some virtuoso? pode ser que os Padres de são Francisco & são Domingos achasse algũ china que lhe pedisse, ou disese que pedia, E quando assi for [Anotações marginais] [No canto esquerdo, verticalmente alinhado] Rom. 14, 27. Tit. 1, 15 1 Tim. 4, 4 Aug. Epist. 154 2 Thess. in Epist. ad 2m Jude, 1 Cor.

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[Page 16] [Texto Principal] Sabemos de certo nunca haver tamanha sede de número como mos achado pella parte contrária, a soma que os chinas falem ao Confúcio vai apóios iguaes com aquele Platão seu mestre fazia a Aristóteles, levantando-lhe altar com estátua, não por lhe atribuir alguma divindade, senão em reconhecimento & respeito de sua virtude, como declarou no letreiro que lhe pôs dizendo: «Hic, quem probi omnes debent et imitari». Tomem bem fora e façam deter Platão por ídolo quem, por o desprezar, atodos foi acusado em Atenas & por fugir da perseguição (que por esta causa atuou) se retirou a Calcedônia, cidade já nossa; Et al., como esta é a soma que os chinas falem ao Confúcio seu mestre por gratidão & memória de sua doutrina, não o tendo por ídolo nem pagão de cousa alguma, refutou sempre a feita deste letrados. Acrescento que se algum opção china medisse falar honra ao Confúcio como a um padre santo, cuja alma (como digo em algum de seus livros) era não só, não me cansaria muito por lho tirar deste pensamento; porque o Confúcio floreceu quinhentos anos antes de Cristo nosso Senhor, foi dotado (como ele diz) de muitas virtudes morais & teve conhecimento do Sumo Supremo & do mundo, consta de seus livros. pelo que parece época tolerar esta opinião como a que (pelos mesmos fundamentos) se diz de Aristóteles: que se salva, pouco ou nenhuma cousa se contrapõe à fé, nem se diz que o gentio se salvou senão só quem aquele sumo não morreu gerado, & como isto fica em opinião, não reguee fundamentos. Mas que de alguma maneira pronunciam Paomenos Opolla velos que apontamos, não se pode afirmar que o Confúcio está no inferno, pois lhe deu conhecimento de si, podia dar-lhe amor muito mais entempo que fora da Judéia, salvavam-se muito na lei natural. Doutrina que ensinamos aos chinas (por mais os desviar de suas superstições). Mais pelo menos, serve para não analisar a salvação de algum por titular quando (puxando por ele) não quiser chegar mais que ao Necém para Ela. O caso é que por causa do Confúcio temos [Anotações marginais] [No canto superior esquerdo] Ethie 16. [Carimbos] [No topo, à direita] Selo circular com inscrição parcialmente visível: "BIBLIOTECA NACIONAL / DA .". Texto central ilegível. (Selo de cera ou tinta, parcialmente desbotado). [Assinaturas] [Nenhuma assinatura legível no final do texto principal. O texto termina com "temos" sem rubrica.] [Referências arquivísticas] [Nenhuma referência arquivística explicitamente visível no corpo da página.].

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[Page 31] [Texto Principal] Sum grande trabalho na corte o anno passado; deuse contramos Suma moral dizendo queriamos extinguir a seita dos Letrados. com vn signalar-nos que o Confuchu era pagode, Estava no inferno (Lingoagem) que por ventura sabio dos Padres das duas religioes os quaes. assi oa firmaçam pello Logo por ordem do principal Eunuco da corte veio a nossa casa Sum mandarim Letrado arrecer todos os nossos Liuros & grande diligencia, & notar senelles se achava tal doutrina; tornou-se deposta quemada, & que adoutuna contenda nelle. era muito exquisita Errata. Fez a mesma diligencia outro tribunal (refeira do paço) o mais riguroso de toda a corte; quem duvida que acabando-se tal Lingoagem em nossos Liuros? seriamos logo sem replica nenhua lançados fora de todo o Reyno? Sad os chinas Letrados tan ciosos da doutrina d’Este seu mestre que por vellei nos chegazad annos import vendiamos o Confuchu por homem condenado ao inferno. Esto so por dizermos na explicacão do Credo que a sancta Christã Alma de Xpo nosso Redemptor depois de se apartar do corpo, da qual descera aos infernos donde tirara as Almas dos santos padres (entendendo Elles podia ser hua dellas ao Confuchu), festejando menos a gloria de seu resgate e extinguindo mais a pena do captiveiro em que o propuzeram Samos & Esta Lingoagem Daguall seguerxou Suto mandarim Letrado em Su Liuro grupo: esta causa compõs contra nossa & Ley onde por euitar Semelhantes encontros (com parecer de todos desta missão) mudamos as palavras do credo Enaacaitlla que imprimimos em lingua simica) Conde dantes na particula *descendit ad inferos* Veritamos. Dizendo *I ti- fo teimo* que significa prisão etronco da tena (pollo qual elles entendeem o inferno). tiramos a palavra *I ti yò i* pondo outra mais coherente ao sentido do symbolo E ainda melhor *Verdad* (coms quer sad Geronimo) pera que aou tra mal entendida não se visse de Escandallo & tropeo aos neophitos em particular pedirad. stanoua. Verdad Emu danca Dague Metemo os nossos que residem na corte de Pekim pello perigo [Anotações marginais] [No topo, à esquerda] 31 [No lado esquerdo, vertical] 1 / 2 / 3 / 4 / 5 / 6 / 7 / 8 / 9 / 10 / 11 / 12 / 13 / 14 / 15 / 16 / 17 / 18 / 19 / 20 / 21 / 22 / 23 / 24 / 25 / 26 / 27 / 28 / 29 / 30 / 31 [Carimbos] [No topo, à esquerda] [UNCLEAR: circular mark with partial text, possibly “ARCHIVO.

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[Page 1] [Texto Principal] Em que se virão na ocasião daquelle memorial que aportou ao S. Muiro, tenho dito se recolhem duas cousas: 1ª que não é idólatra o costume segundo não idolatra os defuntos, o qual se offerece; 2ª que falando delle pellos mesmos que vimos falando dos outros pagodes, o vendendo o pa- tio, arriscamos a conversão de todo este império. 8ª Pregunta Octavo que los padres dijen ser lícito a los christãos (ainda em sua casa, como em los sepulcros e templos) concurrir com os gentios, adorar, reverenciar, offerecer e sacrificar aos seus progenitores difuntos: pão, carne, peixe, vinho, frutos, arroz, flores e velas &c., dizendo os Padres aos christãos que aquillo podem haver contanto que ayan três condições: 1ª que não queimem dinheiros de papel; 2ª que não pensem virem alli as almas dos difuntos; 3ª que não peçam favor nem ajuda aos mortos difuntos. Rx 1º que os ditos defuntos não são ídolos senão homens e algum dellés muito maus (porque doutra maneira todos morrendo ficariam ídolos); que pelo mesmo caso a veneração que lhes fazem não po- de chamar-se adoração (saluo forte Latine, et impropria sumpta), nem sacrifício: não há oblação das cousas que se lhes offere- cem porque os mesmos gentios (ex antiga traditione à prima instituione) offerecem só por memória de seus difuntos, gratidão & affeto de amor tão vivo como se elles ainda o fossem estives- sem presentes; pelo que assi allo não se pode por nome de ado- ração nem sacrifício, senão de observância & piedade.

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[Page 70] [Texto Principal] Figura de moedas ou dinheiro cerimonial que somente usam a faceitar os pagodes? 2º não creem que as almas dos defuntos vêm ambeirar tal altar, porque (além de ali estarem por fé) seus muros, lixos, oinsinam. 3ª não pedem favor nem socorro àquele que se sabe estar no inferno e não lhe pode valer. 3º ainda que pelas regras e condições assim ditas se possa tudo aquilo fazer sem pecado grande (excepto escândalo), contudo poderão algum cheiro de superstição enlear-se, se se usarem na Igreja; falemos impossível portar. Este culto aos xptãos em quanto todo nas podemos tolerar com Santo Agostinho, coautor e futuro superior desta Valério em Bona, onde também ouvia Cosanto Doutor, que fez na Bávia condenação, ouvir-se vinham às almas dos defuntos ao mero que lhes ofereciam, erro que (como dizemos) senão acha em estes xptãos da China. Quando se achare, seguiriam as apreensões do mesmo Santo Agostinho que, por si e per utram, é dado de três conselhos ao dito São Valério, primaz de África, fosse não de golpe confessar a verdade, mas pouco a pouco e com confiança arrancando-se melhantes abusos que ainda havia naquelas Igrejas: de modo que devem os xptãos concorrendo a semelhantes altares gentílicos ser julgados pela milícia dos erros que nisto houver e conforme isto se deve permitir ou proibir o tal concurso dos xptãos. 9ª Pergunta A nona: que não só vão os xptãos ao Tiao (isto é, ao altar) genuflexionando três ou quatro vezes, oferecendo pebetes e olores aos defuntos que acabam de morrer em sua casa. De tanta devota melha que ali lhe põem com a imagem do defunto infeliz, uma tabilha de uma ferua de lágo, adonde estão escritas estas pa- lavras: «Este é o assento e lugar da alma do tal defunto.» Senão que também os pp. da Comp. têm véus de seda branca (que é luto da China) e vão em pessoa à câmara do defunto a haleá-lo. O dito.

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[Page 1] [Texto Principal] A cortesia que chama *Dian* Sé aguella é que os parentes ou amigos do defunto se costumam dar os pêsames, vindo da dapa *Laura Dian he Ven-chun* (quer dizer perguntar da morte) eis com acólitos, por que vão; ou mandar perguntar pela saúde dos amigos, o que *Pedu Ven ngan* — ysto & perguntar pelo descanço — oia de declarar mais seus Livros — que a cortesia de que conhecem os vivos e não conheciam o defunto se chama propriamente *Dian*; idele pergunta pela morte. O emparie seran, porque di barate fora perguntar ao mesmo morto por sua morte; porém, quando quem dá os pêsames foi conhecido do defunto, não é dos vivos a cortesia, senão *Ngay Soc elt*. Lashimaise a cortesia que responde à palavra *Dian* se como agora ditei: Metesse o corpo defunto em hum caixão que ao terceiro dia põe na sala mais capaz da casa, e junto a elle sum retrato do morto com velas acesas, e perfumes de certo pão como o *capreste*, cujo cheiro toca fúnebre ou menos agradável; aliá bárda do caixão ficão os anoiados, vêr tidos o Auto entrando: o que vem fazer visita primeiro foi coa trino genuflexões profundas ao defunto, aque os anoiados respondem com outras tantas do lugar em que sto *Cabada*. Esta cortesia vai diante do defunto fazer reverência ao hospede em agradecimento da sua & com ysto elle retorna para sua casa. A taboa outarja do Letreiro não se põe nell’acto quanto a signifição da palavra *Dian*, pola qual entendem esta cortesia bem se deixa ver semera policia em outras de sentimento por consolação dos anos paos como nos consta por experiência de tantos annos em missão no *Peticia deseur Livros* donde nace aos nossos nad só permita ao *chu tao*: Adita cortesia mas ainda fa ella pois menos & quando a urbanidade de boa correspondência opedem J. pois vay fax & par. [Anotações marginais] [No topo, à esquerda] R. [No centro, à direita] [UNCLEAR: possivelmente "268" ou marca de catalogação] [Carimbos] [No topo, à direita] Selo circular com inscrição: "BIBLIOTECA * LISBOA *". No centro do selo, brasão ou símbolo ilegível. Acima do selo, número manuscrito "268". [Assinaturas] [No final da página, à direita] [ILLEGIBLE: ~4 chars] — assinatura ou rubrica parcialmente apagada. [Referências arquivísticas] Nenhuma referência arquivística visível na página.

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[Page 1] [Texto Principal] com as honras & cortezia que se faz ao Confúcio & [seu demos] somos em consciência obrigados a permitir por ante nós Lancarad da China (E com nosso aga Musacao de tantas Almas) do que deixei de ofazer. Não deixarei de admitir diferença que temos nella cortesia de Tiao e na de Confúcio (como sejamos tidos por le Aracos estrangeiros) não nos obriga tanto como seu natural. E pois é forçoso esquivar-nos de afazer, pois nos mesmos pore ado Tiao, ou defuntos de nenhua maneira podemos estigar se grande offensa dos anojados. E maior de tudo o Reyno que fas muito calo Enno Hau de estimar destas Somas e por dizer tudo (como sempre procuramos de seriar aos christãos todas aquellas ceremonias que damos por suspeitas) Do principio da conversão deste Reyno até agora os maiores encontros e perseguições que tivemos foram por esta doutrina de Honra a Confúcio & aos defuntos cujvando que apretendíamos extinguir nette Reyno, Dizer pois que esta acada aqui explicada da se sacrifício & idolatria seria falar ao morto & tomar as cousas muyto em grosso (sem reparar em que causa seja sacrifício) co mo se todos os chinas morrendo ficase logo canonizados e tidos por Santos. entre os vivos (quidante os conhecidos por mais) ou os pa rentes do defunto fizerem pollo entallo foro pera conto do quia totalmente obsida é muyto Albea da comum & timaida & opi niad que os chinas tem desta ceremonia ou cortelia, saluo quize reargumentar pola parte contraria. Ovendo que os defuntos gen tiles. stam no inferno, Epello tanto não he isto faleitam honras. ao que respondemos que as tais honras não se dirigem propriamente à Alma do defunto que está no inferno, mas a consolar a seus parentes E mostrar sentimento da perda dos amigos & não cuido aucia Theólogo que obrigue a Sumi cortezia catholico oculto manifestarle por tal na morte do Rey Serge. Conferiu ao martírio só por não conceder em Lixar hua tocha outra ler Sum capuz, como por Metropolia faze os outros corteaos nas honras do Rey defunto & ainda neste mesmo Reyno da China mostraremos o mesmo, He [Anotações marginais] [No topo, à esquerda]: "804" [Carimbos] [No topo, à esquerda]: [UNCLEAR: circular stamp with partial text, possibly "ARCHIVO.

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[Page 69] [Texto Principal] pragmática Real Carrigo costume deste Reyno veliren se todos de Luto na morte do Rey por espaço de trez dias, pelo que (sendo este Luto dos vivos Sombra dos mortos) se esta não solicita, ne todos na morte do Rey, ne cada hum na de seus defuntos poderia vestir-se de Luto cousa durá em todo o mundo. Emelte Reyno totalmente impossí- vel D B ninguem existianha entre os xptaos Europeos Apani- cularmente Italianos porem se aos mínimos nomes Degentios am- naltados, como de Hercule Scipião, Fabio outros semelhantes sen- do assim quese poe por honra do morto. O boa féria dos vivos, Mitaua to Cardeal Carlos Borromeu às Igrejas de seu distrito acompanha- vão o B. Manoel de Faria da nova Companhia pessoa de letras bem conhe- cida em toda Europa chegara a Roma cidade de Lombardia & quem do entrar no templo Bafé notou o Padre que na fachada, ou fronti- pício estava sua estátua de mármore muito fermosa. Era de Plínio Romano velho não esperarico bem, antes pido assando Cardeal aman- dasse tirar dali dizendo nao convinha estar no frontispício de seu templo sagrado a estátua de hum gentio cuja alma estava no inferno, não deviamos aquelle lugar como santo (Respondeo o santo Cardeal). Senão como a Varad Multre Cidadão desta te- rra: Ornamento de sua patria. Ai Mandou el Rey Jehu igual- tar a Jezabel com honra (sendo assim que ele chamou de maldita E tinha por condenada) a razão que deu foi ser filha de Rey, motivo puramente humano E politico. So Ben deixou ver fazia David o mesmo juizo de Saul como reprovado de Deos E homicida de si mes- mo. E toda via sem Embargo Dixo Louvou E agradeceu aos morado- res desaber a sepultura que tinha dado a Saul filendo, Benedic, Voi Dno qui fuisti misericordiam hanc cum Dno vello, saul es- petitibi eum, donde se ve que (senão heliuto fazer honra aquel- lue gentio muito E condemnado ao inferno) claramente fora mal feito E David Comismo fazem os pais que poe a seu filho nome de gentios salvos quizerim dizer que ella honra. Se inferior a que na China se fazem aos defuntos eram com genu flexo, aogui Respondemos & agora flexo ou Zumbagas Vachina não como entre nos orar. [Anotações marginais] [No topo, à direita] 69 [Carimbos] [No topo, à direita] (Selo circular com inscrição parcialmente legível: "BIBLIOTECA . A*71.

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[Page 1] [Texto Principal] Obarrete, inclinar a cabeça, dobrar o joelho, ou pôr o rosto em terra, &c. que a fé se como amainado olho qual quer agueiro basta para fazer o agravo; se a cortesia & honra se reprove; & proíbe por ser honra nenhuma se deve fazer ao que é digno de todas. E qual quer leve inclinação da cabeça (por Sonta do ídolo) não te dá menor culpa do que adorar com o rosto no chão; salvo algum separare na solemnidade das genuflexões feitas ao distinto, como se por chegar? & a cabeça ao chão se devem fazer a Deus e não a homens. & pode teres esta opinião por si ou autor de que dês noticia por altruis. A província de Xengi dividiu-se da affina doutros Reynos pela parte occidental, donde alguma hora (mais que ler do que quigeramos vem aura nova Igreja que temos naquella metrópole). Cuidando sermos de sua feita, sum dellei hendome faltar Reverência à imagem da Virgem Nossa Senhora com os joelhos em terra e inclinação da cabeça até o chão; mo estranhou dizendo que tal reverência só se deve fazer a Jesus (suposto o que d’Ele sentimos); e não a Maria, porque a inclinação da cabeça até à terra só se deve dar ao que dela criou o homem (como em Reconhecimento e acatamento de graça) e não à natureza divina; o mouro nem cuydo haver aptas que odevera seguir, pois o que foi máquina faltemos os aptos em Europa, sondando a Deus Cao homens & a uma cortesia exterior, que só a intenção interior faz diferentes. 1º Pregunta O décimo: Permitem os Padres aos Cristãos ter em seus quartos sobre seus altares umas tabuletas em que ponham os Chinas as almas dos defuntos com um braço de dorey diante e ramilhetes e canteleros; e ainda permitem mais os Padres que tais altares ou tabuletas tenham junto ao altar onde têm a Nosso P. J. Xpo e outras imagens sagradas — Re Os Chinas ainda gentios não têm pera si que as almas dos defuntos.

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[Page 176] [Texto Principal] Se metem como vichos na madeira daquelas tablillas, ne poucas nellas como passarinhos em ramo & bem se deixam ver no mais do sentido das três seitas que banham a China: Porque a primeira de alguns atheos nada tem pera que apparellhar aposento pera nada em que pella morte se torna tudo como elles cuidam; A 2ª dos pagodes falla das almas de dois modos, a saber: cuidam que ou transmigram de uns corpos em outros (quer sejam de homens quer de brutos) e nellas ficam, ou passam pera os campos Elysios da Índia (pátria do Te, ou pagode mestre da leyta, & Lavium Opera qual guerreiro d’elua sorte: de almas não vio de que possam servir as tablillas pou aliança rad seu fim, lograd seu descanso). A 3ª seita dos Letrados da China ainda queda; nada se deve obrar bem com despeito, apremio, senão só pelo do- ro e estima, amor da virtude (o que também se acha em nossos li- vros: *Ipsa quidem virtus praemium sibi*); toda via também algu- mas dos seus por termos seus ensinam que depois da morte há prémio do bem & pena do mal, nomeando pera isto differentes lugares, como se dis- seramos: têm pera si que as almas dos grandes sanctos saem do corpo pera o céo (e isto cuidam elles dos seus Doze Reys da Exun, do seu mestre Confucio & outros semelhantes); pelo contrário, as da muyto máos vão ao Inferno (onde fazem estar os Reys Keye, & Chei outros particulares); porém as almas daquelles que nem foram muyto bons ne muyto maus se resolvem em ar, como vapores & fumo.

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[Page 87] [Texto Principal] trados põem no ar). Agregando-se a potestade Aérea andarão como: ellas de rumo em rumo sem próprio lugar ni assento que pera hó dar? põem as sobre ditas tablillas. Como se forem exame de abe bas. Quando andando voando pelos ares cohiudão apousar alli por ne aynda esta imaginação se pode admitir segundo a Doutrina dos chinas Letrados, porque todos elles tem aquelle uso de tablillas, e não sabem o ter lugar emque fay a Alma de seu Laj ou do defunto aque faz as Sombras. Otem o da seyta dos pagos de tempo certo que as Almas de seus defuntos nad andad pelo ar, mas stão de assento naquelleis campos. E liseos do seu pago de Utoda uia usam Desguillas. tablillas do que clara mente se infere nad se usar pera dar as assento às almas que onad te mas pera o nome do defunto. E neste co mo acerto lugar dirigem sua intenção au como retrato do morto aque fall em honra como se effuera vivo. O detudo isto bem seraolhe que polla presença das almas naquellas tablillas. Nad entendem algua assistência Real &finta mas metaphysica e imaginaria, como apouco medelarou o licenciado Matieur na provincia de Go Kiem di Zendo que as taeis Sombras nos seus Luros se chamauam. (I jucay.) quer dizer Sombras feitas ao modo Essemelhança da verdadeira presença (isto de moral e imaginaria nad real Cuerda deira) Quanto ao lugar das tablillas que muytos xptaos tem junto às imagens sagradas responde mas que arnão se ser assim costume deste Reyno, porem aquellas das tablillas no mais limpo & melhor lugar de suas salas: aunque fazen doze xptaos põem as imagens sagradas deixando abrilhado o meje das tablillas & dagui vem fixar sua cousa junto da outra, porque como polla maior parte os xptaos sao pobres & piguenas suas casas, ou cala & porque muytos nad tem duas? na mesma poe ambas cousas nad assi. os Ditos que em Sua sala tem as tablillas. E outra o oratório das sagradas Imagens. Finalmente do guetinho nto se recolhe nad ser Specado vzar daquellas tablillas, mais ne por isso deixamos de falar possivel por arrancar de todos estes coutros semelhantes costumes ou fabulos. que d os dous Augustinhos C. Sum de Boia, Doutor de Inga [Anotações marginais] [No topo, à esquerda] "87" [Carimbos] [No topo, à esquerda] [UNCLEAR: circular stamp with partial letters "YCL."] [Assinaturas] [No final da página] "C.

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[Page 12] [Texto Principal] Littera I. Toleramus & permittimus, omni licita mente possumus in quantum non possumus; omni de lege iamus, Sac vos potum dedi, non eis—cam non dum enim poteratis. II. Pregunta Lo vndécimo preguntando por vezes alguns Letrados ou outras pessoas do Reyno aos Padres da Companhia algumas dúvidas graves e de consideração, como são: se o mestre Confúcio segundo, se é lícito ter muitas mulheres, como as tiveram T’ao e Ch’un, e foram dois Reys seus antigos, e lhes têm por santos; e outras perguntas assim. Temos respondido os ditos Padres com equívocos, porquanto seja bem que os Chinas não se inquietem e levem mal se lhes responderem contra seu mestre, suas Leis estabelecidas em seu Reyno. Sigue alli se seguira que destituíram os ministros do Evangelho. BX Que asemelhantes perguntas não respondem os Padres com equívocos, tenham com chança a sinceridade, temperando as respostas com compaixão e reato necessário para salvar a verdade sem cair em ofensa do seu Reyno; Estando na fida de Mánchen praticando comtigo Le trados (Dous dos quais erão aptos, Sum bellei (aoguicuido pera facilitar o baptismo à gente). Disse que nossa santa ley é das Le tradas da China em mais convicta doque defuiao entendendo polas virtudes & preceitos moraes ena verdade (falando do guapo de alcançar das virtudes o lume natural) bem se pode atomo dar a esta ley dos Letrados (tomada por si só Esse metura de outras seitas) o que santo Agostinho escreve dos platónicos: *Merito, Platonica familia philosophi facillime omnium, paucis iam mutati possint fieri Christiani, quod eorum disciplina cum Christiana maxime consentiat*. Porém, por que concedendo com elles não cultuamos. Layalhe tanto arede que se possa dispensar em precipios etomando em argumento não dos dez preceitos do Diálogo, mas dos de Artigo. [Anotações marginais] (No canto inferior esquerdo, escrita verticalmente e parcialmente cortada:) epit ad divort, deuua Relig. [Carimbos] [No topo, à direita] Selo circular com inscrição: "BIBLIOTECA NACIONAL MADRID" e número "21" no centro. Abaixo do selo, o número "12". [Assinaturas] Nenhuma assinatura visível. [Referências arquivísticas] Nenhuma referência arquivística visível além do carimbo da Biblioteca Nacional de Madrid.

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[Page 1] [Texto Principal] Do símbolo acoi atalhando a prática com dizer: «Não sei como V.M. possa provar que a lei de Deus. Cados letrados da China emitem os discordados; to que concordam, pois dos doze artigos de nossa santa Lei, quando muito concordamos no primeiro (supondo terem os letrados conhecimento do Criador, o que parece mais provável); e nos demais tanta diferença entre eles. E quanta é a distância da terra ao céu! Dizendo muito cortados os letrados a prática, mostrando galã pouca da minha resposta. Enodia seguinte: hum dos dous aptaos (que era licenciado) me disse: «Padre, os letrados da China são muito sobrios; melhor me parece não arriscar com eles, ou todo por salvar a parte ante; não lhes demos algua parte para tirar dele, ou todo que deleitamos». Isto me disse o licenciado. E bem pode ser que Deus naquela prática visara de algua diliminação; te convertese o gentio defor — ut vte quamais me arrependi de não ter visto de equivocações (ut ita loquar). Io que arrependera de ter visto dela como podia. É muito ordinário (na pergunta dos chinas quando falam conosco, a saber: seja sua lei dos letrados canosa se amesma); cuido na S. Faltaria quem respondesse: que conventio lucis ad Belial? Quem tem que ver as trevas com a Lei? Porém os da Companhia, para persuadir à verdade, tratamos de ganhar & não depender da benevolência. Daquela pergunta despondemos que nesta santa Lei há dois gêneros de verdades: o primeiro, das que descobre o lume natural, como são: «santar pay eniaj», não ser lícito matar, nem adulterar; contrai semelhante o M.S. das outras que o lume natural não alcança. E isso nos insina a da fé, que Deus é uno eterno, falou-se por nós salvar, e outras muitas; porém o segundo gênero de verdades não temos necessidade de demonstrar, pois andam estampadas em nossa alma pela mão do Criador, nem ainda para orar; e a nossa capacidade não chega, pelo que (c. para o altansarmos) tínhamos incerteza tal metrológual: foi Deus que arrecelou. E quanto às verdades do primeiro gênero, em muitas delas concordam: valei de Deus. Cados letrados da China quiso pode alcançar o descobrir o lume da razão, porque detudo aquilo em que há verdade.

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[Page 172] [Texto Principal] E bondade não sai mais de hum princípio que he Deus; porém as do segundo como sobre-natura ficão detodo escondidas ao Lume natural, e só pelo Sabe as temos na Lei dos Apóstolos, que por estar viva não pode concordar com a dos Letrados, posto que a diferença não seja positiva (como dilemas), mas privativa; pois ainda que não infinua, tad pouco as contradiz. Com semelhantes Depostas fui este paganismo mais satisfeito e contente, achiposto pera receber o seu, nad lhe negando o seu. Indo ao particular do Confúcio (que aponta o Padre frey João Baptista), muitas vezes nos perguntavam os chinas se falou, ou não? Aoguë respondemos com o seu Sillogismo: ou maior absoluta e menor condicional, & della (como dizem “só menos”) nasce a conclusão também somenos — quero dizer: continuo na dita maneira todo aquelle que nella vida conheceo a Deus sobre todas as cousas. E com tal amor & conhecimento morre, salva-se; se Confúcio tal conhecimento teve de Deus, este na Vida e na morte sem dúvida se salvou. Ca este sillogismo acrescentamos dizendo: a maior é certa; a menor se pode averiguar nos livros da China e cousas que do Confúcio escrevem; destas como estas são ny e quino casos os que respondemos aos chinas: “se algum guisasse hum mar, não estaria longe de ofalir”; apudentíssima Deposta podem disaluador quando é perguntado: “será muito pagar?” — dizia-lhe: “buto alezar ourão”, porque não respondes? O tenhor absolutamente dizendo: “Helicto, nad felicto.”, como quem sabia muyto bem que qual quer daquellas duas repostas havia de escandalizar; mas mandou-lhe mostrar a moeda e, erguendo a figura, perguntou cuja era; dizendo-lhe que de César, respondeu: “Reddite ergo quae sunt Caesaris Caesari et quae sunt Dei Deo”, temperando a resposta de maneira que se não ofendei aproveitasse, para o mesmo na pergunta e resposta só sobre a Salvação do Confúcio; porque se dizemos esta noces seguoco seguro Dodioo se opuzemos no inferno, se se mau fruto que ofin der a todos com feiigo demos deteriaré e impedisse a progação do Evangelho, posto que conformandnos com a Deposta do São Mo [Anotações marginais] [No topo, à direita] 13 [No canto superior direito, sobre o selo] [UNCLEAR: possivelmente "R. P. M." ou similar, parcialmente coberto] [Carimbos] [No topo, à direita] Selo circular com inscrição parcialmente legível: "[ILLEGIBLE: ~8 chars] RAOA * [ILLEGIBLE: ~6 chars]" — contém brasão central não identificável, borda dentada, marca de cera ou tinta desbotada.

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[Page 1] [Texto Principal] Devemos anossa na forma que tenho dito do que se colhem três pro­dutos: 1º ficar a verdade em seu ser; 2º conservar a benevolência dos que desejamos ganhar para o sagrado; 3º justar a agência (e aqui pergunta): que o caminho do Céu se conhece pelo amor de ver da­deiro Deus. Ainda quando julgássemos dissimular, ou faltar com a deposta, nada nos faltaria exemplo do P. que, perguntado em forma sobre o caso da adúltera, primeiramente dissimulou e à deposta (digitus scribens in terra) não respondeu no lugar onde fora perguntado (qui sine peccato est, primus in illa lapidem mittat), porque não esperava fosse desfeito. Diz mais o P. Frei João Baptista: vimos de equívocações, quando nos per­guntado se Belicito tem muitas mulheres como tiveram os Reis Dau e Exun? que os chinas têm por santos; aquela pergunta contém divagações. 1ª: se Belicito tem muitas mulheres como tiveram os Reis D. Dau e Exun, foi lícito aos dous Reis Dau e Exun ter mais de uma mulher? E quanto a esta 2ª: seu Padre Frei João dissera — Respondemos com equívocações — poder-se-á levar impaciência; porém dizer que à primeira: «se Belicito tem muitas mulheres», respondemos equívocando, parece demasia do desuído do Padre (e para não dizer paixão) em sair da boca da palavra & ainda forescito, pois sendo aquele ponto verdade evangélica, nada sofre explicações, muito menos equívocações; muito mais, tendo ain­da que no Reino da China verdade evangélica mais notória do que é dizer que nossa santa lei não permite mais de uma mulher, ainda que seja o mesmo Rei — de que claramente consta, não poder ser ela notícia tão geral e pública se variarmos de equívocações, & não vimos. Respondo à primeira parte daquela pergunta. Dizei agora como respondemos à 2ª! Foi lícito aos dous Reis Dau e Exun ter mais de uma mulher? E confesso que lhes demos logo abso­lutamente que pecaram tendo muitas, pois não os ofendemos sem proveito, ne­dizemos também que o direito natural não proíbe a multiplicidade das mu­lheres (como que alguns teólogos, jornalmente, são em favor nosso esta opinião), quando depois declaramos as obrigações da Lei divina que só concede uma mulher. E menos respondemos que os dous dou­los Reis concorrerão no mesmo tempo com os antigos Patriarcas.

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[Page 173] [Texto Principal] de Judea & que como aiste foi liuito ter muytas molheres o mesmo ajudarão. Elle. desi posteriõ alguã noticia de Judea (como tiue o. outras naçoes mais velhinhas) visto comerciar sempre a China com todos os guais todos os Reynos de Asia nada dito respondemos. por não ter bastante fundamento ainda que tenha algũa aparencia de verdade ó que respondemos se como Theologos distinguindo dous generos ou ordens de verdades que sao de recto natural calancar, o lume da razão As primeiras saõ mais conhecidas. E mui certas. & no moral respondem aos primeiros principios que ha no speculativo tão saõ aquellas | quod tibi vis alteri fac. quod tibi non vis alteri ne facias | Coutros semelhantes em cousas particulares quito mad Evidencia dos mesmos principios donde se derivam saber. | non occides, non furaberis, as verdades do 2º genero se deduzem das primeiras. como conclusão dos principios, não tem porem tanta evi dência como as primeiras E hujusmodi verdade ser liuito ter muytas molheres é verdade posto que natural nace de principios tão obscuros que alguns Theologos (como qd diuem) temperam não ser produzida pello Deicto. natural, ne conhecida pello Lume da ra. zão, Dellei dous generos de verdade falou Aristoteles quando situo aquelle proibição | Ec quis ab oculo aberret como explica Alexanbro por que retirando com hua seta podemos herrar o aluo (quando é piguino, Epouco Wmuel.) nad ha que nad aceite hua posta, porta saõ os primeiros principios E verdades evidentes aluo as concluões me nos evidentes. que dos primeiros principios se inferem. o como explica santo Thomas, ainda que hu não erre aponta patente pera dua ne por iso fica Logo sabendo quanto ha dentro na cala, o qual hetar to como dizer que os primeiros principios saõ aponta da cala daver. dade porem della pena dentro da cousa escondida, Eademens. Lu[ que senao enxergão tanto, pella parte dos primeiros principios (acore senta o philoso pho). fica facil auencia nao assi posta das verdades ou illadoes que nelleis se encerrad | quod ante (diz elle) Statum Spartem habere non possumus |cuius difficultatem declarat | [Anotações marginais] [No topo, à direita] 173 [No lado direito, verticalmente] Bellarm. de matrim. c. 11 Sanch. de Mari eo. 2 lib. 7 dup. 82 n.° 78–12 Inr. lib. 2 c. 9 an. 1. de. [No lado direito, abaixo da anotação anterior] Lib. 2 metaph. c.

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[Page 1] [Texto Principal] Chamando aqui o quer primeiro princípio de todo que te outras verdades como partes suas. E são dificultosas de conhecer sendo Elle fácil a que respondemos ser a multitud da mulher contra o direito do Lume natural por que esta verdade não he da primeira ordem (que não sofre ignorância invencível). Senão da 2ª que pode ter ignorância invencível; igual escusa de pecado, E que pode muito bem ser não peccarem os ditos Reys em ter muitas mulheres pois podia ter igno- rância invencível do direito natural que as proíbe. Isto não he responder com Equivocações mas com o rigorosa Theologia Evidencial defendendo a verdade sem ofender o génio de cuja offensa nada se só de menos que fazer-lhe difficultosa sua salvação, ensinando a Ley divina contra o conselho de santo Agostinho, secretum Dei intentos de bem facere, non adversos. Digo mais ainda que, sabendo senão havia de escandalizar os chinas, nunca dissera que os ditos Reys peccavam, por sãos principios por onde os podia escusar de pecado. O pregador é infeliz para autorizar nossa Fé não tem necessidade afirmar o incerto por verdadeiro; quero concluir este ponto como o Exemplo de São Paulo que, de mundo fora, todos como Elle mesmo toda uma se acomodava e ageitava com todos dizendo: *omnibus omnia factus sum*, *per omnia omnibus placo*. Passava elle pelas ruas de Athenas quando (como diz São Jerónimo) refere Baronio entre muitos altares. Viu um dedicado aos deoses forasteiros, não ainda conhecidos do estetítulo: *Dii Asiae, Europa et Libya, Dii ignoti peregrini*. Exaltando-se dele no Areópago pregou a ley secreta de hu só Verdadeiro Deus, se disser aos Athenienses que todos seus ídolos eram Demónios me afirmar. Estavão no Inferno nem outras verdades a este som, senão atrependo benivolência (sem escandalizar ao auditorio) para se ouvindo cada mais aceitação & fruto d’ain com divina prudência como eu dizendo que vira entre seus Altares hum com este título: *Ignoto Deo*, quo dico *ergo ignorantes colitis hoc ego annuntio uobis*, porque vendo altar de ditado entre muitos Deos nas conhecidos de todos Elle tiou hu só (que he o verdadeiro) & queria falar argumentos contra elle & dois sumes. mas espada a Golias. Dis São Jerónimo: *quia multi dii non* *indigebat singulariter dixit Ignoto Deo*, sendo assim que o altar : [Anotações marginais] [À esquerda, topo]: Aug.

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[Page 15] [Texto Principal] era de muitos deozes Enão de hum só Mercenário Baromo que fez o Apóstolo argumento contra os Atenienses do mesmo altar: *Deus ignotus*. Ídolos pormão parecer que pregava na idolatria, nem deret nouorum da morte nem inventor como se dera o Apóstolo; nad venho agregar No idolatrias mais a declarar Chinês o mesmo Deos que nós adoramos, nad sas ysto Equivocações mas Zelo discreto e diurna prudência que o Apóstolo aprendeo no terceiro Ceo. E nos delle aprendemos entrar ed Letra dos soberuos bugando contra Elle com ambas armas como Rod Fod suas armas enossar ouco espada de dou gumes (qualhe o Euangelho) concedendo lhe o seu enão He faltando onoso pera que as suas enois refões mais facil & suae mente os pomamos conuenier Pera que nos se necessaria benouolenia no ditório Esta segrangea d não os deus. timar antes mostrar effigie de sua cousa enquanto exposiuel ou com pactuuel ed o lume dareza se faltar na obrigação de honra & Ley 12ª Pregunta Lo duodecimo que si Los Padres confessan y absueluen a los chris tianos no podiam delir qu los permiten todo lo dicho no dandolo por bueno Dino permitendoles vna al menor por euitar outro mal maior. como se halla en las republicas optimas Demodo que se les puede delir que Ad durum cordis eorum. Se les permiten por que todo esto pare cepudiera passar ainda q. Los padres non os absoluissem, mas absol uiendolos já lhes approvam que é bueno Copolo menos indiferente). Lo que balen por que alias non lhes absoluieran. Resposta Nad vejo nella pregunta caso particular. Sigu saluo Espantarse o Pa dre Frey João de nossa Ordem Companhia absoluermos os neophitos de tudo isto que opoem nas onze precedentes perguntas, como se opimitirimos on Deiamos por liuto ao que respondemos 1º que de tornar opiniente: aca yr nos pecados que já confessou nad se entende que o confessor lhos appo uou ne permitio, senão que elle como home fraco Venido das ocacoes tor nou acair 2º que detudo o animadito Se deixa bem ver o que epoche permitir ou quando. Sea de absolver pou absolutad sendo pode dar.

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[Page 1] [Texto Principal] ob. duritiem cordis, ne permitiendo malum minus atroce ad evitandum aliud maius, ut scit qui in Christianitate novas sanationes calo. Et quod multoties non reperiuntur tractata in Theologia, in fide… ut intellexi omnes demere oblationem et dare talis prudentiae confessoris missionarii; anno fallamos os da Companhia com alvus das Letras que aprendemos em Europa & larga notitia seu experientia librorum & cultuum Chinensium. Assi offere o Padre Frey João Baptista nad fando desiderio plus quam de multis. E Pilogo Cuido metendo declarado Eam da satisfeito aquem isto quira legere cum claris oculis ete ad limpa de Deputos particulares. Et quod de toto se videt bene: non uti os da Companhia na conversione de China de omnuncias, aut dissimulatione noxae, sed illud discreto & sauo el prudentia & semper fuerit optimum & potissimum meum ad convertendos gentiles. Credulitas haeretica, ut se vidit bene in casu illius discipuli sancti Macarii, qui invenientem gentium cum fuise menha accollavit, dixit ei aspere: unde venis, daemon? cum quo pauper ille Simeon tam scandalizatus & discompositus fuit, ut male tractaret monachum illum malum, qui palaverat, nec sciebat sanctum Macarium. Quod passum est postea, postquam in eodem itinere convenirent & ille gentilis eum salutavit cum blanditia & cortesia dicens: «Quare es in me?» pera metratar dese modo? quia venit tantum ad laborandum & non esse ociosus. Penetravit ergo gentilis illos terminos blanditiae & procidens ad pedes sancti capitis eum flevisset & precatus est & postea venit ad esse eminens religiosus. Unde bene apparet quod fervor & zelus indiscretus exagitant, sed termini blanditiae & caritatis gravant animos insigniter. Et exemplum huius nobis dedit Pater Petrus Faber de nostra Companhia, unus primorum sociorum nostri sancti Patriarchae Ignatii, qui laboravit in Germania cum spiritu & talento apostolico, ut refert nova chronica: optimum enim medium quod habebat ad reducendos Haereticos erat inseri (ut dicunt) cum gorra inter illos & postquam eos habebat pro amicis, insinuare eis veritatem catholicam, sanctum amorem Dei & proximi, cum quo redderent se raptim & rapiebantur, trahens de prudencia non solum divina sed etiam humana, ut videbitur in exemplo sequenti.

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[Page 175] [Texto Principal] E grande amigo dos nossos Padres. (posto que andagente) não tendo em hum delle ardor excessivo para impugnar as seitas deste Reyno com defeitos de outro deixar. o fingio & tapou bola, tive [UNCLEAR: dez?] por amigo Sum Mandarim grave que tinha em sua cala. Omega certo homem discreto & bem falado, posto que de máos costumes vejo de novo a aquella terra outro de muytas Letras & Virtude trouxe tambe com elle amizade o mandarim. Como hospede confiado nella começou logo de censurar os maos costumes & opi- niones, primeiro amigo dando geito ao Mandarim pera que o lançasse fora de sua cala conheceo efetivamente a vontade de seu Emulo. Como tinha mais raiz & na benevolencia do Mandarim com poucas palavras, acabou com elle despedisse logo da cala o novo hospede. Propôs- se & tapara bola pergunta o Mandarim ao novo padre o sendo em que parece a V.R. erro este letrado virtuoso procurando lançar de calado Mandarim aquelle cortecão mal cultivado parece /? Responde o padre? que bom lançamento opé alem da mão. & se adianto muito em querer lançar a mão fora da cala do Mandarim, porq pera bem primeiro hauia de ganhar o coração do Mandarim, queria antes de ganhar o polo de seu Adversario, tem V.N. razão & torna, o Mandarim? E isso mesmo dera eu de conselho aos Padres seguerem, confirmar-se na divina Expregação do senhor que nada trate bem ju- gar com demasiado fervor as seitas dos gentios que como mais an- tigos tem raiz & muito fundada & seias mais dificultosas de arrancar que lançar os padres fora deste Reyno, porqeto & tad por fora se rompe muytas velas á dificuldades granjeando a benevolencia dos letrados prudencia edo Reyno com exemplo de virtudes. sera mais facil entrar nelle a ley de Deos por hum porta & logo pella outra sairem as seitas dos pagodes). Entre os animaes de Ezechiel & figura de pregadores Euangelicos). ana Lead & homem simbolo de fortal da Prudencia que neste ministério Te deue humanar & dar armas porque a fortaleza sem prudencia seria temeraria ou furiosa & prudencia sem fortaleza ficará remisa & mba junta [Anotações marginais] [No topo, à direita] "M. 28" [Carimbos] [No topo, à direita] Selo circular com inscrição parcialmente legível: "[UNCLEAR: .NACIONAL.

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[Page 17] [Anotações marginais] — [No canto superior esquerdo, verticalmente] 1 machab, 5 n 55. 967 — [No topo, à esquerda, sobre o texto] (Ilegível — marca circular parcial) [Texto Principal] grandetero pera alcançar vitórias & grandes sucessos, faltando-lhe algum della esperdetudo, Foy omermo que socedeo a Josué e a Lachanas por que indo agora com enuyas de Judas Macabeu, euen hamos & sem fortaleza nem prudência (dizendo *faciamus, et ipsi nobis nomen*), ficarão vencidos por não tomarem bom conselho de Judas; euu hir mado doz osagrado texto, *quia non adierunt Iudam & fratres eius existimantes fortiter se facturos*. Ips autem non erant de semine virorum illorum per quos salus facta est in Isra- el; fortalela sem conselho foi temeridade, como tal nad teue suce- sso (*Eviderint sacerdotes in bello, dum volunt fortiter facere, dum sine consilio excent imprefum*). Pelo menos hec texto Ebom fora cui- dar cada vno de nos que sem Dio., non omnia possumus omnes & nad seria mal seguir roteiro dos pilotos mais antigos curiados nella carreira. Contase de dous barqueiros do Tejo sua historia que meya ree apropoito vinhab boui pello Rio abaixo pera Lisboa: com ven- to em popa mas muyto rijo não recontentou hu delles & viram am- bos em companhia & confiua trata Depanar auante. iso atopetar allela eyudou a cd o desabte senad quando abarca como piguena Unad podendo sofer tanto pano?

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[Page 176] [Texto Principal] Quando por vezes em nossa casa & provindo de livros para o estudo da língua, mas também estando preso no trono em que os ocorre a ele. Várias pessoas mais de seu serviço com esmolas & preces & velas segundo suas posses os mesmos termos de caridade usaram. na província Os Padres Júlio Alenis & André de Domínguez de nossa Companhia pera os vários Padres de São Domingos e São Francisco valeram; é por meio de interessados fez o mesmo P. Hues Semedo. Dessa Companhia procurador a Roma os negócios da China, o qual agasalhou em Náncham metrópole da província de Kiang & por muitos dias teve em nossa casa um Padre de São Francisco da mesma maneira & da mesma caridade tratou o Padre João Adamo de nossa Companhia na Corte de Pequim; adous Pés também Franciscanos acudindo-lhe os vários empréstimos até contra deficiências cruladas como consta do pagamento que lhe foi feito em Macau pelo P.

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[Page 18] [Texto Principal] Dos lançados fora da China, iremos nós também após dele em per julho. Demais quarenta mil almas (que os Padres da Companhia te- mos baptizado no Reino) e muitos milhares de outras, cujo bap- tismo se poderá esperar da pregação do Evangelho; isto, pelo menos, nos faz temer o que sucedeu na gloriosa expedição de Japão, onde a prudência de alguns Espanhóis lançou a perder tudo, como deferentemente conta o Padre Luís de Froilán de nossa Companhia na segunda parte da História dos Reinos de Japão, que imprimiu em Malta no ano de 1670, no livro terceiro, Capítulo quinto; de sorte que donde havera de vir o socorro, nós vejamos estorvado. Logo se emundo e fora mais toda dura tomar o conselho que Abraão deu a Ló: «Nega solum iurgium inter me et te, et inter pastores meos et pastores tuos; fratres enim sumus. Ecce universa terra coram te est; recede ergo a me: si ad sinistram ieris, ego ad dexteram ibo; si ad dexteram elegeris, ego ad sinistram abibo.» E quando não contente o conselho de Abraão, não faltam grandes Portugueses & tenham talento e elo das conquistas espirituais tocante à Ásia e à Coroa — Pode ser de lei saber algum estilo que pregando no Reino da China guardam os Padres das duas sagradas religiões e com que ganha- do pouco arriscam tudo? Responde por ei fr. João Falão muito deo dinario em vir? Os Espanhóis at conquistar China (orgulho castelhano?). V. sahem pelas ruas a pregar alborotando o povo — cousa muito arriscada & proibida no Reino com grande rigor. 3º consentem aos chinas falsas honras políticas a seus defuntos. 4º as mesmas proíbem para o seu mestre o Confúcio, & qualquer jeito ponto basta para que se admitam de todo ponto; se dito querem experiência (ver- zando obras), ain da mal porque tão grande no ladeu apresenta preguiçada da Província de Cochinchina; demais de nada terem durado meter amados no fogo para saber segui-los; por que melhor acordo será levar a touca por intocada, como de bom dois fogos queimarem- se: arguimento bem quedo — o fogo queima, assim também segue uma doutrina.

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[Page 137] [Texto Principal] afirmou assim o Juiz. E confessa o Padre Frey João Garcia da ordem de São Domingos, o qual anda escondido na província de Fo Kien pelas aldeias da cidade de Fogan, em companhia do Padre Frey Francisco da ordem de São Francisco, padecendo gloriosos trabalhos por causa da perseguição que há dois annos selou-se naquela província, sendo deferrados dela os padres de duas ordens. Caoulta deles também os de nossa Companhia. Digo que assim o Juiz & confessa o Padre Frey João Garcia da ordem de São Domingos, porque assim nos conta de sua carta cujo original temos em nossa mão. O Padre Frey João Garcia escreveu ao Padre Júlio Ménis da nova Companhia, que também anda na província de Fo Kien; conta a carta parte dos muitos trabalhos que o bom Padre padece por nossa santa lei. E depois de os recontar conclui por termos que pôr aqui ad verbum, sem alterar estilo nem palavras: dixit. Parte de sua carta do P. Frey João Garcia da ordem de São Domingos para o Padre Júlio Ménis da Companhia de Jesus: Julgo não ser agora e em muitos annos serviço do Senhor o pregar o santo Evangelho neste reino deste modo que o gosto q.e. têm já tido e assim o sei escrito a mir per la don, pois a experiênciâ nos ensina não ter sucedido bem aos padres deferrados, não gostar o Senhor por ora daquele caminho, ainda que eles o fizeram com bom zelo e para provar se por aquele caminho se converteriam; e assim nossa Província me escreve como nos convém que são excusáveis nossos deste reino, salvo que Sua Santidade determine e defina as opiniões em que não havemos convenido; porq.ue não sejamos escandalosos a esta Cristandade diferenciando-nos em coisas tangraves, e assim me escreve ter paciência até que venha de Roma; e o mesmo respondem ao Padre de São Francisco que aqui está acompanhando-me, que ambos esperamos companheiros estando iam abdixe V. B. de ajudarnos a sair das marmorras, por temor de que salvaremos em público. Que eu procurarei andar com reato. [Anotações marginais] [No topo, à direita] "137" [Carimbos] [No topo, à direita] "(Selo circular com inscrição parcialmente legível: 'BIBLIOTECA NACIONAL' e um brasão central. Texto circundante parcialmente ilegível.)" [Assinaturas] [No final do texto principal] "de que salvaremos em público. Que eu procurarei andar com reato" — assinatura não claramente separada, integrada ao final do texto. [Referências arquivísticas] [Nenhuma referência arquivística explicitamente visível na página.

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[Page 27] [Texto Principal] y tener grato al Mandarim por que nos dexa ministrar a los christians con alguna mas libertad y si yo me veo una vez fuera des- tos trabalhos não procurare dar cauza a outros como V.P. vera e aun ruego a V.P. de rodillas que não tenga lastima e compaixão, que so- mos dignos della; aun aportamos como Religiosos e nos ayude com o que pudiere. O Padre fray Francisco de Jesus da ordem de nosso Padre São Francisco pide o mesmo a V.P. que em tudo apadezido tanto e mais que eu. Contudo loguo a V.P. ruego e suplico nos ayude: não mire V.P. ao seu proveito senão ao maior bem das almas, pois quanto o bem é mais universal e commun tanto mais se há de apre- hender e procurar; e ainda que o padecer tempo pelo Senhor e seu Euangelho seja apetecível e bem para o que o levará em paciência por seu amor, mas este é bem apoguissimo, e assim considerando o pouco já dos da gente hiziera muito exemplo querello. Levar agora por martirio senão por palma e procurarla como o farei desdeante, até que o Senhor disponha outra cousa. O Guarde a V.P. Dn. de Fongam, dezasseis de Novembro de mil e seiscientos e trinta e nueve. De muitas verdades que nesta carta confessa o Padre Frey B. Garcia, só quero ponderar duas. A primeira he dizer que vindo à China pregar o Euangelho pretendia abrir novo caminho, co- mo ser pelo Japão, não fora mais seguro, e maior acerto, ou não fora temeridade manifesta querer tentar meios e duvidan- tes riscos delhu sem tal importante como necessário; mais cujo Eserão de espírito de contradicção. O que foi demasiada confiança de própria prudência, sem respeito à experiência de tantos Padres que setenta anos ha trabalham nela antes do que elles de aixitar o sacro officio de procurar abertura de vias. Nai po- todos os meyos e forão Dragonayeu e Lintos, ain o confessa o Padre Frey Boas Gama na segunda Verdade com que conclue a sua carta, sendo fazia escrúpulo de querer por ora levar os Chinas por via de martirio enad Depal Dn.ª Nogueira a consentir que o pretendi- do caminho nos depare o Euang[el]ho.

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[Page 198] [Texto Principal] Capítulo de martírio onde claramente se pode inferir que não há verdadeiro martírio sem intenção de sofrer perseguição sem igual, nem sem algum ou muitos pecados do próximo, porque não seria mártir o que, sem culpa do tirano, fosse justificado, ou que se matasse a si mesmo (como se deixa ver nas palavras de Cristo a São Pedro: «Aluis vingar te»). E outro se diz daquele que com palavras injuriosas provocar os rancores para que o matassem, porque tal não seria mártir. Os da Companhia na pregada do Evangelho preferimos a maior glória de Deus e bem das almas com ânimo não de procurar o martírio, mas de humildemente abraçá-lo como merece da mão de Deus quando Ele se oferecer ocasião. Diz mais o Padre Frei Boaventura nesta sua carta que se houver quem se vir fora dos trabalhos em que se veja nunca mais dura ocasião a outros, o parábolis liberdamos de toda má dura conclusão e determinação queria o Sínodo de exemplo peragir sem experiência do alguém bela escarmentadora. Cautelados. Isto se segue. E por experiência, confirmada por Teologia, me parece por ora responder. As doze perguntas do Padre Frei João Batista de Morais, submetendo estudo à censura da santa Madre Igreja, cuja celestial direção prometemos seguir como professamos guardar, e por engenho de palavras mandando esta mesma resposta às suas anexias de Nápoles, não fugindo, mas buscando a Luz. Não deixa porém de ser grande matéria de sentimento após a abomação que os Padres falem das Letras. E convém à Companhia dando-nos crédito às três ou quatro próprias, em que poderia tratar na Província de Tonquim? que ainda docente saudotes Filhos C. Entre vivos e mortos quatro a damos nesta vinha, e de trabalho contamos quem trinta, quem quarenta anos, porque atém de nossas meninas. Creio as Letras e agonizo que pede achavida de Cuaron [Anotações marginais] [No canto superior direito, sobre o texto] "198" [Carimbos] [No topo, à direita] (Selo circular com inscrição parcialmente legível: "BIBLIOTECA NACIONAL * LISBOA *") — [UNCLEAR: detalhes centrais do selo ilegíveis] [Assinaturas] [Nenhuma assinatura claramente visível; final do texto termina com rubrica cursiva incompleta: ".

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[Page 8r] [Texto Principal] cogitar malum. nem nos diria por idolatras ne que oprimímos ser aquelles que vimos tirar da superficiação dos ídolos: pêra oculto do Verdadeiro Deus, saluo aquella pouca estimação? nasce de saberem mal a língua pêra poderem tirar informações. E por entenderem os livros da China pêra de todo alcançarem seus segredos e tirarem resoluções. Pela mesma causa sentimos imprimirão os Padres Dominicanos em sua crónica semelhantes cousas, como se defeitos alheios fosse matéria de crónica. E não por virtude próprias ou como senão pudesse resplandecer suas obras sem escurecer as alheias desfazendo. Nogue deveras fallecer, mas he aoreve que sempre a sombra servio de realçar a pintura. Lauridade nunca deixou de nadar por cima em guises ao demónio, cuja mansa sempre foi por nódoa no limpo Cabo Caño no Ceo inventando meyos pêra prender e eclipsar suas estrellas com as opozições das outras. Elt. Deste Rey no Cochinchina oito de Fevereiro de mil e seiscentos e quarenta e quatro Francisco Furtado Vice-Provincial da Companhia de Jesus na China. Os quaes papeis aqui se tresladarão bem fielmente do próprio original que se tornou aparte, sem acrescentar nem diminuir cousa que ditti da Fala, sem tron, borrado, nem entre em ta Vão Escritos em de Anno folhas de papel da China com esta enque acaba este enfeixamento Publicadas nas cabeças de meio final do Escinado que esta sob escravio E mandou escreuer que diz monteiro pelo que a este traslado se deve dar Enteiza fee. O credito em juizo e dom della como ao próprio original se apresentado fore E para mais firmeza O certifica nella hay annado pello Reverendo Padre Frei Domingos de Ipo governador deste obispado da China Euaspallado com escoli que neste juizo O cleriarbio soue Vmij co rro borrado Connotado cor otus La do autentic jellor. E Scaindo Nelle annados que dad fee do conteudo. [Anotações marginais] [No topo, à esquerda] 8r [Carimbos] [No topo, à esquerda] (Selo circular parcialmente visível, conteúdo ilegível) [Assinaturas] [No final, centralizado] E Scaindo Nelle annados que dad fee do conteudo.

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[Page 281] [Texto Principal] Illustríssimos Senhores do Tribunal da Santa Inquisição da Cidade de Goa: Fray António de Santa Maria, da Ordem de meu Seráfico Padre São Francisco, Filho da Santa Província de São Gregório das Ilhas Filipinas da mesma Ordem e Lector de Santa Teologia nela: digo que estando no convento dos Frades Menores da dita cidade de Macau pelo mês de Maio de mil e seiscentos e quarenta e um, aos sete dias do dito mês e foi Domingo pela tarde, chegou a minhas mãos um papel manuscrito, de umas conclusões metafísicas, dedicadas ao Licenciado da Imaculada Conceição da Santíssima Virgem Nossa Senhora, que pareciam ser do Padre Lector Francisco Rangel da Companhia de Jesus, de seu colégio da dita cidade. As quais conclusões se haviam espalhado pelos conventos, religiosos, clérigos e pessoas da dita cidade, e ainda se haviam já defendido aquela tarde mesma. Halle pois na última conclusão que, sem fazer ao propósito de seu intento, parecia falar com desprêzo de nosso Subtil Doutor Escoto, dizendo estas palavras — *Subsistentia Creata non duplicem negationem ut somniavit Scotus*. Pois me considerei esta palavra e pondo a atenção na nativa e própria significação do verbo *somniavit*, que segundo Caesarius Lepinus, como abaixo se verá, é o mesmo que sonhar, isto é, delirar sem fundamento, sem pés nem cabeça; e que motejar com este desprêzo ao Subtil Doutor, a quem a Religião Seráfica tem por mestre e norte na Teologia Escolástica (e também notaria dela de semelhante acidente, pois seguia tal Doutor); pareceu-me ser desprêzo, ou de pretendido, menos prêço, ou desatino advertido, reparo ao desayudo da pena do estudante que o escrevia e trasladava: ainda que eu o atribuí ao inadvertido descuido do escriturário e do dito Reverendo P. Lector Francisco Rangel. [Anotações marginais] [No canto superior esquerdo] 15 [No canto superior direito] 281 [Na margem direita, abaixo do selo real] mss 83 nº 9 doc. 2 [Carimbos] [No topo, à direita] Selo circular com inscrição: “BIBLIOTECA NACIONAL” e emblema central (parcialmente visível) [No topo, à direita, abaixo do anterior] Selo oval com coroa real e monograma “RB” entrelaçado, rodeado por flores ou folhagem [Assinaturas] [No final do texto principal] [Assinatura ilegível, possivelmente do autor] [No final da última linha] P. Lector Francisco Rangel [Referências arquivísticas] [Na margem direita] mss 83 nº 9 doc.

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[Page 1] [Texto Principal] pero acordándome que los atras se descuidó también o P.º Procurador que então era do Collegio da Companhia de Jesus da dita Cidade de Macau e que assim como ao descuido se soube muito de secreto ha sahir verificação de que os Frades de S. Francisco tratavam e contratabam, manifestándonos sem razão e sem fundamento de verdade as niñas dos olhos da maior perfeição da nossa santa e apostólica regra, qual é a pobreza evangélica, e que pelo anno de trinta e nove, pelo mez de Novembro, outro Padre grave da Companhia se havia engenhado occasião de dizer que os Santos Mártires crucificados do Japão e já beatificados pela Silla Apostólica, filhos desta seráfica Religião, haviam ido ao Japão contra os bulos de infâmia e que se bem agora eram Santos, mas que haviam sido excommungados; e que ao pé da cruz lhes haviam absolvido da excommunhão. E que pelo anno de quarenta, pregando outro Padre da Companhia nesta cidade na festa da gloriosa Santa Catharina de Siena, havia dito que as chagas da Santa haviam sido mais sonadas que as do seráfico Padre S. Francisco, porque aquellas foram dadas no templo e as de S. Francisco num monte. E que outro Padre grave da Companhia e Lector de Theologia, em outro sermão, havia dito que o Convento de Monjas de nossa Madre Santa Clara da dita Cidade não era mais que um panuelo para os Caes. E que agora ultimamente por escriptos espalhados pela cidade sem lhes dar, nem lhes haver dado aviso, Reverendos Padres da Companhia nenhuma occasião de cousas semelhantes, os Religiosos de S. Francisco do Convento de Macau, se não antes haviam sempre callado com humildade e com paciência, e que depois que eu vim a esta Cidade, que foi o anno de quarenta ao principio de Junho até agora, nunca jamás, nem no púlpito nem fora delle, temos dito cousa alguma contra ditos Padres da Companhia, senão que primeiramente suas Paternidades andando para isso nos púlpitos deram a occasião.

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[Page 182] [Texto Principal] de tantas ocasiões determine escrever sobre esta última adicho Reverendo Padre R.º da Companhia com muito sentimento e tenor da carta que firmada de maio e novembro remeti a sua Paternidade (menos o acrescentamento do § 3 desde a palavra *Quando* Escoto, meu Padre R.º, impugnando até a palavra *Quando*, para poder subtilizar na philosophia: e não outro meio riscado do § 8 convém assaber, ainda que não se mandou recolher por aquilo que disse Escoto, que se acrescentou depois em três traslados que mandei a algumas pessoas da cidade; com mais a mutação da palavra *omatar*, callando que a mude nesta outra carta, callando por parecer mais coerente com as antecedentes razões) é como se verá depois da seguinte petição em seu traslado de verbo ad verbum. Traslado de uma petição do P.º fr. António de Santa Maria Muy Reverendo Padre fray Bento de Christo, governador do obispado de China. Fray António de Santa Maria, do Ordem do seraphico Padre nosso São Francisco. Por quanto, os dias passados, por ordem do muy Reverendo Padre Gaspar de Amaral, R.º do collegio da Companhia de Jesus desta cidade de Macau e comissionário do Santo Officio nela, sob graves censuras como o público e notório, mandou recolher um papel meu manu escrito em língua castellana que começa: *Ayer Domingo ás seis da tarde chegou a minhas mãos* & sua data em segunda feira, seis dias do mês de Maio do presente ano de mil e seiscentos e quarenta e hum, com super-scripto: *R.do pela Companhia desta cidade de Macau*. O qual meu papel em alguns traslados se havia espalhado e divulgado por esta dita cidade. Por tanto, pois, para que em todo tempo conste da Verdade do dito meu escrito, e que nele não se lhe añada, nem diminua coisa alguma às minhas razões e palavras que eu escrevi, ante J.V.P., muy Reverenda, apresento com esta o mesmo original do dito [Anotações marginais] [No topo, à direita] 182 [No topo, centro] [UNCLEAR: possível marca de corte ou rasura circular] [Na margem direita, próximo ao meio] [ILLEGIBLE: ~5 chars] [Carimbos] [No topo, à direita] Selo circular com inscrição parcialmente legível: "OSTENS. NA." e data "[UNCLEAR: 16?]" no centro; contém brasão ou símbolo central indistinto.

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[Page 81] [Texto Principal] mi escrito cuyos traslados se espallaron por la ciudad para que por el se vea la verdad de lo que contenia dicho mi papel, para lo qual Pido y suplico mande V.P. muy Reverenda autenticar di- cho mi papel original que de baxo de juramento in verbo sacerdotis digo ser el mismo dedonde se sacaron tres traslados que yo embié a ciertas personas en esta ciudad; ademas dello Pido mande V.P. muy Reverenda autenticar en la misma forma los traslados y fuesen necesarios para que en todo tiempo conste de la verdad. Treslado do Despacho Como pede Macao oito de Agosto de mil setecentos e quarenta e seis Frey Bento de Christo Governador. Treslado da carta do P. frey Antonio de F.M. pera o R. P. R. da Companhia Reverendo Padre R. da Companhia desta cidade de Macao: Ayer Domingo ás seis da tarde chegou às minhas mãos um papel que é de vnas conclusões Metaphysicas que parecem ser do Padre Francisco Rangel; e na décima conclusão diz estas palavras: “subsistentia creata non duplicem negationem vt somniavit Scotus”. Não é meu intento pôr-me agora a disputar, nem nesta nem em outra questão; mas só digo que não me persuado que semelhante desvergonha “somniavit Scotus”: a escrevera senão algum Estudiantico mal criado.

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[Page 183] [Texto Principal] Lucidissima Theologia y el Cardenal Sarnano sol inter altra D. a quien la mesma Virgem nossa senhora inclinando sua sanctissima cabeça lhe concedeu Luz das ciências e lhe fez nelle Luna splendissima de suas bellas plantas que o mundo offereceu com seus Rayos as tinieblas da culpa original: que se levantavam contra a aurora serenissima de seu amanhecer, e não vinha bem que o Padre Lector dedicasse suas conclusões ao candor da strella sempre clara e que nelle mesmas motejasse de somniador e chimérico tenebroso ao que ella escolheu e illuminou para lucero que deste mais as nieblas que tapariam a meus primeiros passos como contanto applauso o fez na insignis universidade de París pelos annos de mil e trecientos sendo primo ao mundo com sua subtil e facunda eloquência. Mas quando isto não fora, o Padre Francisco Rangel y qualquer que quizer ser homem docto, aura quem lido alguma cousa nas obras de Escoto, e da muita utilidade e modestia com que o refuta, não digo eu sentenças opináveis de Doctores catholicos e graves, senão ainda os senhores patentes de philosophos gentios; o sabe com tanta modestia e comedimento e por outra parte com fundamentos e razões tão fortes e subtis que sem duvida o que o sumiera lido saberia do aprendido refutar com sutileza, com fundamento e modestia cortez e não com palavras descortezes e modos que insinúam no que aní (shall) soube saber e sua muita vaidade, necedade, liviandade e pouco entendimento na cabeça e os sesos nos pés. Não digo eu meu modo de que qualquer Lector nos ia livre em seguir ou não seguir as opiniões que elle quizer, senão que em refutar as que lhe não agradam ou elle não alcança, as refute com boas e sólidas razões, e não com consoladas e qualificadas necedades. Quando Escoto (meu PERRO) impugnando as sentenças destes queria pôr a conclusão da sua, costumava ser como se vê em seus sentenciarios. Digo eu (valuo o melhor juízo, que meu parecer é tal, otal).

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[Page 84] [Texto Principal] fue algún niño estudiantillo, o fue homem e maior; se foi niño, bem se vê que seu juízo não seria melhor que o de Escoto para dizer que ali soava naquela opinião e que foi sonho sem fundamentos bastantes de probabilidade; e se o estudante era homem ou moço maior, aqui em Macau já se sabe e se vê que não há homem (salvo os contentos que, havendo às Letras, também se ocupam em outras suas obrigações) que não traga seu entendimento ocupado em trazas de seus tratos e contratos, compras e vendas, e em particular o dia de hoje em desfazer-se da roupa de Japão, e entendimentos com semelhantes trabalhos, mais são sutilezas para seus contratos que para Metafísicas, e assim é fatal, mal pôde ter mais justiça que o de Escoto para julgar que sonhava o que subtilíssimo vivendo ao Apostólico e desnudo de todo o terreno, que ainda por errar causaram os filósofos antigos que Tedeschi fizeram ainda de sua própria substância: e não naquela alheia; para poder subtilizar em Metafísica. Supplico a V.P. se sirva advertir ao Padre Francisco Rangel o que para sair em público escreverem seus estudianticos. que não me espanto que estudianticos de Macau não alcancem a conhecer quem seja Escoto: de quem disse Tritemio de scriptoribus ecclesiasticis: «& fuit adeo profundus, vt scripta eius paucis sint penetrabilia. Ob id quoque minus visitata». D’Junta mente foi com isso tão delicado e sutil que diz do Santo António de Florença, Ip. tit. 24. §.z. cp. 8.: «Sciopsit subtilia», unde O Doctor subtilis est appelatus; e assim não é muito que a um estudiantico de Macau não entenda China, onde os mesmos Europeus, alguns se fazem chinos absondindo a luz nas mãos e querendo fazê-la do claro sol do meio-dia, tê-las da meia-noite, levava-se por alto a doutrina de Escoto, e que lhe chamem Somniator Scotus. Com tanta sutileza foi também tão amigo da sólida Verdade em sua doutrina que disse do Rodulpho, Lib. 3.

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[Page 5] [Texto Principal] Reyno de China, donde muchas vezes la verdad clara se juzga por sueño y falacidad, y el engaño manifiesto suplanta y vende yaunce. Divulga por verdad en materias aun graves; mas, no me espanto que aun en Macao los muchachos le llamen Somniator Scotus. Lla- mandole también el mismo Purillon Arca Veri, Fesum Summa, porque entierra estamos donde no ay más Verdad, ni lo u. que el que más puede, o engañar hablando, o trascalar callando. Asertal en el disputar su subtileza dixo del Paulino Veris: Si a sci. los au- feras peculiares Scoti opiniones, reliquum est, vt Cypse plane d.e rendi unu O occasio Langueat. Tansi entierra donde ay tantos e. fermos de cabeza, mucho me espanto llamen Somniator Scotus estudiantes aquien este autor sele señala por medio de entendimi- entos en sus controversias y disputas: pero como de studenticos mu- chachos seles puede dezir: «Perdona, Señor, que no saben lo que hacen»; et obispo Senagoliense, lib. 3, dize del: «Mirum quod cum ipse fuerit subtilis, in nullo vel tantillo fuerit errore deprehensus». Susc que con ser tan subtil y veloz en su doctrina jamás desbarro, engue le pudieran dar por reprensible, ni corregible su doctrina ni una jota, ni tanto como un cabello. Mejor lo dixo Antonio Posse- vino in apparatu: «Cuius doctrina graue illud extat. Testimonium quod eius Libri absq vlla erroris nausa, vsq in hanc diem trecentos cerciter annos in Oecumenicis concilijs inuiolati permanserint». De donde no me espanto que donde tantos concilios no han hallado en su doctrina que quitar, reprender, corregir tantos años, en Macao, le tengan por Somniator Scotus. Pareceme que si el fuera vivo y de verdad en su doctrina fuera quimérico, comunícano, somniador, quasi estuviera en Macao y aquí le faltara apoyo, que no sabia sino entrarse tierra adentro de China, que allá entre los muchos semi- filósofos falsos que ay y ha aún gentílicos tuviera lugar y no faltara entre sus letrados de aquellos sui bonetes que ellos usan, quien le apoyara y aun le aplaudiera como si asiendo así settuara bien a sus propósitos, calificando sus sueños por verdad, y la gentilidad por santidad. En todo ello; solo pretendo que V.D. se sirva de advertir al Padre [Anotações marginais] [No topo, à esquerda] (Ilegível) [No centro, à direita] (Ilegível) [Carimbos] [No topo, à direita] Selo circular com inscrição parcialmente legível: "CA. 1674" e símbolo central (Selo ilegível) [Assinaturas] [No final, abaixo do texto principal] Assinatura cursiva parcialmente legível, possivelmente "V.D." ou similar, seguida de rubrica ornamental.

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[Page 1] [Texto Principal] Lector en sene asus estudiamos donde los chinos lo practican y aun la policía que en Ruyn para que quando de Estudianticos sean ya exceden de urbanos aprendan a hablar de los Principes de la Theo- logia con que como tal Lectorio han escogido Los Pontifices y los Re- yes par más célebres de la christiandad, y si Escoto ensudoctrina meçan claro, nolo fue menos en la virtud y sanctidad de vida, que oy día retrata su beatificación y a su cargo lo ha tomado uno de los potentados de la Europa; por haber alcanzado de Dios algu- nos singulares beneficios por su medio. §6 También por los años de mil seiscientos y veinte y ocho se presentó en Madrid a su Magestad y Reales consejos un Memorial en loor del sutil Doctor y su doctrina y virtud contra un voto que la Universidad de Salamanca hizo en clausura plena en cuerpo de Uni- versidad votando de solo defender y enseñar la doctrina de san Au- gustín y santo Tomás, el cual voto hicieron de facto: y sufín se dirigía contra los Padres de la Compañía, contra sus Doctores y doctrina, queriendo expelerlos de dicha Universidad y que allá no leyesen en las escuelas, ni acudiesen a ellas. Todo lo cual se originó de una cierta pesadumbre que hubo en un argumento en unas conclusiones de Teología, cuyo sustentante era un Padre Cornelio italiano, estudiante y religioso de la Compañía: en las cuales conclusiones yo también me hallé estudiante, aunque ya también religioso: y el dicho Memorial en loor de Escoto, y de otros Doctores de la orden, presentándole al Rey y sus consejos, no se aprobó, ni confirmó el di- cho voto; y todo se deshizo y quedó como de antes. Así que al dicho Memorial de Escoto deben los Padres de la Compañía que no pa- deciesen aquella mengua, por no decir afrenta de San Sárcel, com- petuo voto de la Universidad de Salamanca, a cuyo ejemplo habían luego de hacer lo mismo las otras Universidades de toda Europa, pues el norte y mueble de toda es la Universidad de Salaman- ca, y en Macao le llaman Somniador; al fin es refrán.

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[Page 15] [Anotações marginais] — [No canto superior esquerdo] 15 — [No canto superior direito] 159 — [No lado direito, acima do selo] Caixa 83 — [No lado direito, abaixo de “Caixa 83”] Nº 9 — [No lado direito, abaixo de “Nº 9”] 8c. 1 — [Carimbos] — [No centro-direita da página] (Selo circular com texto) BIBLIOTECA NACIONAL DE LISBOA — [Texto Principal] — [Ilegível: conteúdo manuscrito ou impresso muito desbotado, coberto por marca d’água e dobras; apenas traços difusos visíveis] — [Assinaturas] — [Ilegível: nenhuma assinatura claramente legível na página] — [Referências arquivísticas] — Caixa 83 — Nº 9 — 8c.

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[Page 160] [Texto Principal] Treslado da petição do Sr. António de Santa Maria, procurador geral da santa Província de São Gregório das Philippinas dos Descalços da Regular Observância do seráfico padre nosso São Francisco, por especial poder que tenho, como se verá pelas Letras que de presente manifesto, para acudir a todos os negócios de dita Província onde quer que me halle presente: Digo que à dita minha Província de São Gregório das Philippinas convém sacar hum, dois ou mais traslados do escrito que com (o presente autorizado) em pública forma e maneira que faça fé; pelo qual, CAUSO muito rogo e suplico sejá mandado que me deem ditos traslados autorizados em pública forma e maneira que faça fé, interpondo nisso V.P. Rda sua autoridade e judicial decreto. Do mesmo peço mande V.P. me dê fé como o Padre António Rubino, cuja parece ser autêntica firma que se vê na primeira folha do dito escrito que apresento, é o P. Provincial geral, ou Superior dos Padres da Companhia de Jesus que residem nestas partes da China, Japão, Tonkin, Cochinchina e demais missões, que têm nos ditos Reinos V.P., que actualmente está residindo e exercendo seu officio de Ministro neste collegio e casa da Companhia de Jesus que há nesta cidade de Macão, sobre que peço justiça com mercê V.P. = Ray António de Santa Maria Treslado do despacho O escrivão da nossa Câmara Eclesiástica passe ao supplicante o Reverendo P. Frei António de Santa Maria a trasladada autenticidade dos papéis que pede e modo que faça fé. Macão, vinte de Agosto de mil e setecentos e quarenta annos = Frei Bento de Christo Em cumprimento do despacho acima, o Reverendo Padre Frei Bento [Anotações marginais] [No topo, à esquerda] "C" [No topo, ao centro] "Treslado da petição" (título em letra cursiva maior) [No meio, à direita, sobre texto principal] "CAVS" (abreviação parcialmente sobreposta) [Carimbos] [No topo, à direita] Selo circular com inscrição: "*BIBLIOTECA NACIONAL* LISBOA *7*" — contém imagem central de globo terrestre com cruz e coroa.

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[Page 1] [Texto Principal] De ago governador do bispado da China se tresladará aqui os pa. peis que apeteceram atrás faz menção, cujo teor de verbo ad verbum é o seguinte: Treslado de Sum escripto do P. António Rubino, Vizitador da Companhia de Jesus. Pax Christi: Mando a V. P. tratado que conte as respostas das perguntas que V. S. fez, & mande que depois de lido V. P. mo torne a mandar, por q. me he necessário, & sena escritura achar alguns erros de pena; leve V. P. em conta que foi escrito por Sum moço quem ad sabe Latin. Nosso Senhor de a V. P. perfeita saude & com me mande emquestivua. De S. P. seruo em o amor, António Rubino. Francisco Monteiro Sóme, divinado da Câmara e do Celestático nella cidade do nome de Deo da China, dou fe quo P. António Rubino, cuja aparece adita carta anima he Vizitador actualmente da Companhia de Jesus, nella cidade de Macau; & conheço & provei este termo en que me assiney, Macao, cinco de setembro de seiscentos e quarenta. Francisco Monteiro Sóme Resposta de doze perguntas ou dúvidas que na Manila propôs o P. Frey João Baptista de Morales da sagrada ordem de São Domingos, sobre a explanação da christandade cultivada da Companhia de Jesus; feita pelo Padre Francisco, Vice-Provincial da Companhia de Jesus, no mesmo Reyno da China. O Padre frei João Baptista de Morales, sabio na Manila com certas dúvidas (que chama perguntas) sobre a christandade que os P.

Translation (Pages 1-90)

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[Page 15] [Marginal Notes] - [Top left corner] 15 - [Top right corner] 159 - [Right-hand side, above the seal] Box 83 - [Right-hand side, below “Box 83”] No. 9 - [Right-hand side, below “No. 9”] 8c. 1 [Stamps] - [Centre-right of the page] (Circular seal with text) NATIONAL LIBRARY OF LISBON [Main Text] [Illegible: manuscript or printed content is highly faded, obscured by a watermark and creases; only faint, diffuse traces are visible] [Signatures] [Illegible: no clearly legible signatures appear on this page] [Archival References] - Box 83 - No. 9 - 8c.

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[Page 160] [Main Text] Copy of the petition of Mr. António de Santa Maria, Procurator General of the Holy Province of San Gregorio in the Philippines of the Discalced Friars of the Regular Observance of our Seraphic Father Saint Francis, acting by special authority as shall appear from the letters presently produced, for the purpose of attending to all matters pertaining to said Province wherever I may happen to be: I submit that it is expedient for my said Province of San Gregorio in the Philippines to obtain one, two, or more copies of the document herein presented, duly authenticated and executed in public form so as to carry legal force; wherefore, I most humbly request and supplicate that Your Reverence be pleased to order the issuance of such authenticated copies in public form and manner sufficient to render them admissible as evidence, interposing therein your Reverence’s authority and judicial decree. Further, I beseech Your Reverence to certify that Father António Rubino, whose purportedly authentic signature appears on the first page of the said document now submitted, is indeed the Provincial Superior, or Head, of the Fathers of the Society of Jesus residing in these regions of China, Japan, Tonkin, Cochinchina, and other missions within the aforesaid kingdoms under Your Reverence’s jurisdiction, who at present resides and exercises his office as Minister in this College and House of the Society of Jesus situated in the city of Macao; wherein I pray for justice with your gracious favour. = Ray António de Santa Maria Copy of the Order The scribe of our Ecclesiastical Chamber shall deliver to the petitioner, the Reverend Father Frei António de Santa Maria, the certified copy of the documents requested, drawn up in such manner as to constitute valid proof. Macao, the twentieth day of August, in the year one thousand seven hundred and forty. = Frei Bento de Christo In compliance with the above-mentioned order, the Reverend Father Frei Bento [Marginal Notes] [At top left] “C” [At top centre] “Copy of the Petition” (title in larger cursive script) [In middle right, over main text] “CAVS” (abbreviation partially superimposed) [Seals] [At top right] Circular seal bearing the inscription: “*NATIONAL LIBRARY* LISBON *7*” — featuring a central image of a terrestrial globe surmounted by a cross and crown.

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[Page 1] [Main Text] From the Governor of the Bishopric of China there shall be forwarded hither the papers previously mentioned, the verbatim content of which is as follows: Translation of a certain document by Father António Rubino, Visitor of the Society of Jesus. Peace of Christ: I send to Your Reverence the treatise containing the answers to the questions which Your Lordship has put forth; and I request that, after it has been read, Your Reverence will return it to me, since it is necessary for my purposes. Should any errors of pen be found therein, please note that it was written by a young man who knows but little Latin. May Our Lord grant Your Reverence perfect health, and may you continue to keep me informed. In love as your humble servant, António Rubino. Francisco Monteiro Some, Clerk of the Council and of the Celestial Tribunal in the City of the Name of God in China, do hereby attest that Father António Rubino, whose signature appears on the aforementioned letter, is at present the Visitor of the Society of Jesus in the city of Macau; and I acknowledge and confirm this statement under my own signature, at Macao, on the fifth day of September, one thousand six hundred and forty. Francisco Monteiro Some Reply to twelve questions or doubts which Father Frey João Baptista de Morales of the Sacred Order of Saint Dominic propounded in Manila concerning the elucidation of the Christian community cultivated by the Society of Jesus; prepared by Father Francisco, Vice-Provincial of the Society of Jesus, in the same Kingdom of China. Father Frey João Baptista de Morales, being learned in Manila, raised certain doubts (which he terms questions) regarding the Christian community established by the Fathers…

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[Page 161] [Main Text] First, there the chronicler of the sacred Order of Preachers; only my report had reached him. He expressed great pleasure at finding me as well. She replied that she was fleeing, drifting, and even shipwrecked off Sumatra. In God’s service to Christendom, Jesus answered: “You are speaking rightly; we are indeed concluding our deliberations with the intention not merely to possess [truth], but to proclaim it to all—gratia ac barbaris sapientibus, consipientibus.” 1st Question: Why do the Fathers of the Society of Jesus not oblige the Xpinhos here to observe all the positive precepts of the Church, such as fasting, attending Mass on Sundays and other feast days, confessing, receiving Holy Communion annually, or abstaining from meat, even on Good Friday? Answer 1: It is not yet time to enjoin these obligations upon Christians who are still scarcely capable of fulfilling them. Multa habeo vobis dicere, sed non potes tis portare modo. Moreover, the Company possesses sufficient prudence, in accordance with Apostolic authority, to defer the promulgation of such positive precepts for the present. For it is deemed expedient that the Church, guided by divine inspiration, should proceed with circumspection—employing human prudence alone—utilizing means only so long as they serve the end which it seeks to attain thereby. Since these precepts are essential for salvation, and there exists a danger of their being disregarded due to the people’s lack of readiness, the Church acts with prudent discretion by postponing their formal enactment at this juncture. The Jesuit fathers, mindful of the neophytes’ youthful disposition, seek to accustom them gradually, so that compliance may later prove more readily achievable. Accordingly, each year the fathers provide the Christians with a calendar enumerating all Sundays and feast days, together with the days of fasting prescribed according to the lunar cycle, in conformity with local custom. By thus reaping the fruits of their efforts, many of the neophytes come to observe fasts, partake of abstinence, and little by little also begin to observe Saturdays in honour of Our Lady; whereupon attendance at Masses increases, and Confessions are more frequently sought. [Marginal Notes] [At top right] 161 [At top right, above the stamp] MmDaf [Stamps] [At top right] Circular stamp bearing partially legible inscriptions: “[UNCLEAR: .OTEC.]” and “[UNCLEAR: .OAS.],” enclosing an indistinct central coat of arms or symbol.

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[Page 1] [Main Text] No Christian has yet been admitted to the sacred orders of Saint Francis and Saint Dominic, for, despite their zeal, they merely prescribe three or four days of fasting in lieu of the numerous solemn Masses celebrated throughout the year, thereby seeking to discharge such obligations. 2nd Question: What is the practice of the said Fathers when administering the sacrament of Baptism to women, namely, that they do not apply salt to the eyes, salt to the mouth, nor anoint with oil upon the breast and head? Answer: We of the Company possess full papal permission to dispense with the sacrament among the heathen and to omit those ceremonies which, for prudential reasons, we deem appropriate. Indeed, it has become customary—more so than among other nations of the world—to refrain from unduly exposing women or approaching them too closely; only as much contact as is strictly necessary should be permitted. The following account will illustrate this point: Father Francisco Sambiasi of our Company visited a Mandarim—who had formerly been His Majesty the King of the Province of Henan—with the intention of baptizing a woman and her family. On one occasion, the Mandarim informed him that he had constructed a chapel, quite extensive and situated within our quarters as well as the common church of the Jesuits, for the use of women who wished to perform their devotions on days when the local inhabitants customarily frequented his residence. “It suffices,” he stated, “that you undertake no further action; simply proceed in accordance with your own discretion.” He added that the prudent Jesuit would confer with him regarding the matter. In the same year, a memorial was presented at the Court of Peking against us, alleging that we were teaching an unorthodox doctrine. This document was submitted by a bachelor from the province of Fujian and one of the ports of Guangzhou. It did not concern itself with elderly women, young girls, or slaves (as might have been argued by the Dominicans). Moreover, Father Trái Baptista confessed to me that, according to Dominican practice, two concurrent Masses were regularly celebrated in the aforementioned province of Fujian: one offered early at the altar for the Jesuits, and another later for the young women. Foy. [Marginal Notes] [At the top left] (Illegible) [In the centre right] (Illegible) [Seals] [None visible] [Signatures] Foy.

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[Page 1] [Main Text] Whereas no memorial has yet reached the King, it is because you dispatched two of your confidants (within the court who are accustomed to be consulted) to hear what this Bachelor would have to say on a matter deemed pertinent. And did Your Majesty become aware that, during baptisms, we were observed to exhibit certain practices which seemed questionable to the local populace, and might even have given rise to suspicion? Father Feliciano, concerning our Company’s early years in China, reported that, owing to lack of experience in missionary work among the people of Kincheu, he had baptized numerous women and performed the customary rites of holy days and festivals without due caution. As a result, he was received very unfavourably by the native inhabitants, so much so that for many subsequent years it proved impossible either to continue or to foster further growth of the Christian community there. For this reason, Fathers Francisco Passio and André Palmeiro, both members of our Society and Visitators to the Provinces of Japan and China—men of great learning and prudence—issued an order to all our missionaries engaged in evangelization not to celebrate holy days or festivals at the time of women’s baptisms. Nevertheless, they were still permitted to perform minor ceremonies in order to avoid occasions for objection; adult women might request such observances, whereas with regard to girls, the adults themselves would take responsibility, or a godmother would hold the child’s mouth open while water was administered, thus conducting the rite in the most proper manner possible. Even so, there remained a lingering fear among European Christians. Nonetheless, the Ritual prescribes that when women approach for baptism, they should be allowed to proceed as far as the third question; in that context, the Christians are to declare any loss of prospective profit or non-emergent damages. They are permitted to offer loans under the condition that the interest charged does not exceed thirty per cent, which is the rate authorized within the Kingdom. Answer: This supposition is false, since everything is regulated according to the specific circumstances prevailing at the time. Having spent many years in China, I have never encountered a case where…

[Marginal Notes]
[Top right] Ordered to be sent
[Stamps]
[Top right] Circular seal bearing a partially legible inscription: “N. LIBRARY”

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[Page 5.18] [Main Text] had there not been the pressing and imminent harm, for it is rarely found in this nation that money lies idle (unemployed and untraded); and when such a case should occur, desiring to take more than what is justly due would not be absolutely forbidden by me. As for determining whether it may be permitted—regarding lands, contracts, villages, and other circumstances—this pertains to a moral question which confessors ought to understand. 4th Question. The fourth point concerns how both the aforementioned Fathers and Christians give to those who come begging for money, setting aside a portion of it so that the pagan people may celebrate their festivals in honour of idols; for if they were not to grant what is requested, a riot would ensue among those pagans. Answer. One who acted with due caution would not regard this as a sin: we may sell an object to a Jew, provided that he does so without any intention of participating in idolatrous practices. However, one who gives money to pay for such purposes would indeed be guilty of a fault; yet he who neither asks nor receives would not be culpable. For Eliseu commanded Naaman the leper to wash himself in the River Jordan, whereby he was healed of his leprosy. He, being already in the status of a proselyte, promised never again to speak evil. “No holocaust or sacrifice shall be offered to any deity save the Lord.” Thus did he allay his scruple. Nevertheless, it is only lawful to pray to the Lord on behalf of thy servant when my lord shall enter the temple; I beseech thee that, while he leans upon my hand as he bows down in the temple of Remmon, thou mayest forgive thy servant, even though he doth bow down in that very place where the idol Remmon is worshipped, since he is ignorant thereof. It might well be that no theologian would differ from Eliseu; taking the matter in its broadest sense, he would reply that it is altogether unlawful to enter the temple of idols, for it would occasion scandal. Therefore, I do not commend you for making such a genuflection towards your saint, since this would amount to participation in the act of idolatry itself. However, the prophet, instructed by God, not only answered thus but further exhorted him to go along with them. [Marginal Notes] [Bottom left corner] 4 Page 5.

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[Page 163] [Main Text] of God. (Go in peace) there would have been no cause for scruple had it not been so; otherwise He would not have commanded him to go, feeling as he did without her presence. This resolution of the prophets is extended by theologians, who even go so far as to assert: If an act be performed by a servant upon the altar, involving something which his master intends to offer as a medium to an idol, then—since such altars are either indifferent or dedicated to a good purpose—and each of them possesses not merely one single action (as when my concubine consorts with a Jew or a moneylender), but rather two: one belonging to him, and another to me. The Jew’s aim and object is to give me what is mine or to set right my lamb; the king’s aim and object is to worship the idol; Naaman’s wife’s aim and object is to serve and sustain her master’s body. All of this must likewise be distinguished in the case proposed by the question: it is illicit if the altar belongs to one who solicits money in order to make an offering and sacrifice to an idol, because the end and object are evil; yet the person who provides the money (which in itself has an indifferent use) cannot be held equally culpable, since his indirect aim is to prevent disturbances and to confess my faith in peace. In every respect, the conscience of Christians is rendered easier by two circumstances: first, that not all of this money is expended on the cult and honour of idols, but rather most of it is spent on feasts and banquets which bear no direct relation to idolatry; secondly, that by giving this money Christians declare that they do not contribute for the worship of idols, but solely for the expenses of these banquets. I believe that Christians who profess their Christian faith and do not take part in such festivities immediately possess a valid excuse. However, even if they do not accept participation, there remains no lack of merit in someone who governs such a matter: namely, a pious Christian woman in the Province of Xensi, concerning whom Father Agostinho Tuduguino of our Society informed me that she had taken refuge in her house and subsequently resorted to stealing from the pagans in order to adorn herself and thereby contribute to these very feasts. Fifth Question. The fifth practice which the Fathers permit among the Manchus: Two elders should go down to the sea (which lies adjacent to a temple dedicated to an idol named Chim Soam), where they are to perform adoration upon their knees, bowing their entire heads and presenting flowers before it. [Marginal Notes] [At the top, on the right] # 163 [At the top, on the right, above the seal] Mndg [Stamps] [At the top, on the right] (Circular seal with a partially legible inscription: "LIBRARY. OF THE * THEOLOGICAL.")

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[Page 2] [Main Text] It is false to claim that the Jesuit Fathers permit mandarin captains to engage in such practices, for many seek various means to avoid this form of worship, which they do not regard as worthy of such veneration. Moreover, having been instructed and instructed others, they have resolved to abstain from it. While I was residing in the city of Hangchow, where a severe drought prevailed, His Excellency the Governor of the province, in order to invoke rain, ordered public proclamations to be read for several days concerning the Deity of the Pagodas; all mandarins, even those already retired, were required to attend. Among them was Doctor Miguel, who, upon hearing these announcements and feeling scrupulous about participating, came to me and asked what he ought to do. I replied that, for numerous reasons, it would be inappropriate for him to take part in such a public ceremony. He countered by asserting that what was worshipped in that temple was no idol at all, but might rather be the City’s Water Angel; for each place, according to popular belief, has its own guardian spirit. He further explained: “According to the local custom, the term ‘Chim hoam’ does not denote an idol or a guardian angel, since the first character, ‘chim,’ signifies walls, while the second, ‘hoam,’ denotes waters that surround them in times of war. Our ancestors, through an ancient tradition handed down from time immemorial, have always regarded the Scholarly Monarch as possessing a Samá ham—not a human being, but a Spirit—entrusted with the defence of those very walls and waters; and this same Spirit is known by the name Chimhoam (that is, Walls and Waters), because no other designation was available. Even today, among the common people of China, there persists a strange practice of celebrating this spirit as if it were a human being—an abuse born of ignorance—which arose when the cults of the pagodas began to penetrate China, displacing the earlier veneration of the Scholars’ deity. In the sacred temples dedicated to Chim Soam, one may still discern certain symbolic characters inscribed on a tablet placed above the altar; these characters are pronounced ‘Chimhoam’ and signify the Spirit of the Walls and Waters. These writings were originally set forth on the altar-tablet before the influx of Buddhist monks brought with them the worship of the pagodas, a practice which our scholars had consistently rejected. As the kingdom gradually became filled with statues and idols, and the number of such shrines increased, the Spirit known as Chim choam came into being. Nevertheless, later on, a certain Sovereign ordered these images to be destroyed and their material used to construct walls within the very temple dedicated to that same Spirit.” [Marginal Notes] [At the top, centre] “2.”

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[Page 1] [Main Text] Through the discourse of the years, it has once again reintroduced its practice: namely, that as we have now observed, it seems by no means improbable to assert or maintain that the Spirit is the Guardian Angel of cities. For there is nothing to suggest—save for certain traditions concerning the Years C. S.—that sacred scripture from the Kingdoms of Judah should be communicated to us (notwithstanding the distance), since both are situated upon the same mainland of Ana- m and A. Hereupon Doctor Miguel spoke, to which I replied that it would be more fitting; moreover, in my view, greater merit in seeking God’s favour lay in confessing and receiving Holy Communion on that very day for this intention, rather than, prompted by such dubious reasons, committing the grave sin of idolatry, thereby condemning one’s soul. As for the Year of the Christians, that faithful community, through its pillar or abeua, took my counsel and proceeded accordingly due to indisposition; thereafter they confessed and received the sacraments, thus advancing their cause more effectively with God’s help, who drew the wicked king closer to them by reason of his proximity. On that same day we experienced a copious rainfall at Hanchen; yet another example may be seen in what the Christians learn from us. The bookseller Ignacio Gue possessed extensive holdings; did he become V., the governor of the Province of Tonkin? When these were sold elsewhere, in dry weather, he sought to procure provisions so as not to neglect his duty as V., a governor among Christians. And indeed, on the very day when failure seemed imminent, he secured approval to erect a public and grand theatre within the temple precincts of Chincham J, where he ordered that silk banners be hoisted amidst rows of trees. Therein, in that beautiful setting, attended by many mandarins and a large gathering of the populace, after proclaiming the mystery of the Holy Cross and of new redemption, he exhorted them. Yet they did nothing beyond offering up their petition to that one God, whom alone could grant their request. Upon the conclusion of this ceremony, in full view of all, he engaged in prolonged prayer to the Most High Lord, imploring strength and divine guidance concerning the theatre; however, a heavy downpour ensued, whereupon he withdrew to his residence, giving thanks to God for the new plants and seeds obtained, and for the opportunity to teach. Last year he served as governor. [Marginal Notes] [At top right: “64”] (handwritten, in ink) [Stamps] [At top right: Circular seal, partially visible, bearing an inscription legible only in fragments: “‘ALICOTERIA.’, ‘RE 3P.*TV.’”] [Signatures] [No clearly identifiable signature appears at the end of the main text; the final paragraph concludes with “Foy por gouernador” without any rubric or name.] [Archival References] [No archival reference is discernible within the body of the page.]

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[Page 4] [Main Text] From a city in the province of Suchien, the mandarin Sum and his retinue, including one named Vicente, proceeded. Before all else, they encountered a tablet inscribed in large characters with the words “Douro,” which reads: “To the Most High Ruler of Heaven and Earth—Somes Meipintos Sonra Eternal Entry.” On that very day, at the temple of Chim choam, they placed it upon the public altar, paying the customary reverence whereby they fulfilled both their official duty and the precepts of our holy law. Whether we thereby compel or permit such acts (as the fathers of Saint Dominic would have it) is immaterial; what matters is that Christians of wavering resolve should not allow themselves to be ensnared by their own weaknesses, for in this we bear no blame if others fall into sin.

6th Question. In like manner, permission is granted to Christian officials—whether mandarins or licenciados—to visit the temple of China’s great teacher, Confucius, there to offer sacrifice and to render him every due honour. D. The offerings made to Confucius are well known and widely attested. For some two thousand years past, these have been performed in gratitude and remembrance of his teachings, shortly after his death. It is recorded that an agreement was reached concerning these offerings, thus resolving a major dispute among the learned men of that time. Some maintained that he ought to be venerated as a king, since he merited such status by virtue of the doctrines contained in his books, which asserted that no deficiency could ever mar the dignity of royalty where there existed the heart and virtues proper to a sovereign—qualities which Confucius was said to have possessed. Others, however, contended that during his lifetime he had remained so wholly free from error and worldly ambition that, following his demise, he could scarcely be regarded as possessing the attributes requisite to royal dignity; accordingly, they argued, it would be inappropriate to confer upon him any title akin to that of a monarch.

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[Page 1] [Main Text] In the capacity of Master of the Kingdom, for all intents and purposes, they claim to be entitled to all honours that may be accorded to them. However, it cannot properly be termed a sacrifice, since sacrifice is a religious practice; as the Law itself declares, it pertains to the worship of some deity (as understood among Christians). Among the Gentiles, likewise, one does not speak of sacrifice in a religious sense unless there exists a genuine religion. True sacrifice can only occur where there is true religion; and true religion exists only where there is a true God. By the same token, nothing can be called a sacrifice—even a spurious one—unless there is recognition of some divinity, even if that divinity be false. Now, it is certain that the Chinese do not acknowledge any divinity whatsoever; this is clearly evident in the case of Confucius: they hold him neither as a master nor as a god. Consequently, the offerings made to him cannot in any way be designated as sacrifices, since they are not performed in the manner observed among Christians—that is, when we offer sacrifice to God by interposing the merits of one saint or another, so that our offering may be more readily accepted and we may more easily attain what we have requested. It is from this practice that we speak of a Mass in honour of a particular saint; similarly, one might refer to a sacrifice offered to a particular idol, in accordance with the customs of the pagan peoples. I maintain, however, that even the rites associated with Confucius cannot be termed sacrifices, because they do not involve the worship of the Creator through His merits. Rather, such occasions should be regarded as high or solemn expressions of gratitude, commemorating the teachings he imparted; the sums of money or other gifts presented on these occasions are named according to the purpose or motive underlying their presentation, much like the annual memorial services held in honour of a deceased parent. Such acts cannot be classified as sacrifices, but rather as acts of piety, being expressions of the virtue whereby children honour their departed parents in recognition of the life-giving role of parenthood. To further clarify what we permit Christians to practise, there are two principal forms of veneration accorded to Confucius: all students who attain the degree of Bachelor proceed together to his chamber; no image or statue of him is to be found therein (only a tablet bearing an inscription). The Rectors and Masters of Studies then address him with due reverence, following the prescribed ritual. [Marginal Notes] [No visible marginal annotations] [Stamps] [At the top right] NATIONAL LIBRARY OF LISBON [Circular seal bearing the national coat of arms and partially worn text: “NATIONAL LIBRARY / LISBON” and a partial date “[UNCLEAR: 17?]”]

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[Page 1] [Main Text] In the Kingdom, there is a customary practice observed by the disciples: they perform prostrations in this manner. During this ceremony, newly appointed bachelors receive their academic degree. The second type of honour is conducted twice a year; on such occasions, a mandarin presides and several bachelors are admitted, while offerings of a slain stag, wine, and bolts of silk are made. The first of these ceremonies we permit for Christians; as for the second, although we are aware that it is performed in the capacity of a master, it nevertheless retains some elements of superstitious ritual, and therefore we do not sanction its observance. 2nd Question: The seventh point concerns what Christians partake of and consume from idolatrous objects, and how this is commonly understood among all non-Christians—namely, that they sit and partake in Venice with such idols, particularly those representing the idol Confucius. Another view holds that, through specific practices associated with these idolatrous objects, individuals may come to experience great good fortune. R 1st: Can Christians (speaking generally) consume idolatrous items without incurring sin? On the contrary, it would be a grave error to suppose that any remnants of pagan superstition could taint or contaminate an offering which, being a creation of God, equally partakes in divine goodness. Moreover, such acts are not ordinarily practised among Christians, since they would scarcely find themselves involved in similar sacrificial rites. Should anyone nevertheless participate or partake in such a manner to the scandal of others, the sin would arise from their own ignorance rather than from our doctrine; and having acknowledged their transgression, they should confess it. 3rd: Turning now to the specific case of Confucius, we declare that he has never been regarded or heard of as an idol; for when the mandarins are consulted and asked whether anything ought to be said concerning him, they invariably reply that nothing need be mentioned. Might it be that the Fathers of Saint Francis and Saint Dominic encountered certain Chinese individuals who either requested or claimed to request some form of veneration? And if this were indeed the case... [Marginal Notes] [Vertically aligned on the left-hand margin] Rom. 14, 27; Titus 1, 15; 1 Tim. 4, 4; Aug. Epist. 154; 2 Thess. in Epist. ad 2m Jude, 1 Cor.

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[Page 16] [Main Text] We are certain that no such intense veneration has ever been observed on the opposing side. The esteem which the Chinese accord to Confucius is comparable to that which Plato, his own teacher, showed towards Aristotle, even going so far as to erect an altar bearing a statue of him—not because he regarded Aristotle as divine, but rather in recognition and respect for his virtue, as was clearly stated in the inscription placed upon it: “Hic, quem probi omnes debent et imitari.” Let those who would brand Plato as an idol take heed: it was precisely for esteeming him thus that Plato himself was accused in Athens; and, in order to escape the ensuing persecution, he withdrew to Chalcedon, a city already under our dominion. Similarly, the reverence shown by the Chinese towards their master Confucius arises from gratitude and remembrance of his teachings; they do not regard him as an idol nor as a pagan deity of any kind. On the contrary, Confucius consistently refuted such notions advanced by certain learned scholars. I would add that if any Chinese individual were to entertain the notion of venerating Confucius as though he were a holy priest—whose soul, as I have indicated in some of his writings—is indeed exalted—I should not greatly trouble myself to dissuade them from this view. For Confucius flourished five hundred years before our Lord Jesus Christ; he was endowed, as he himself attests, with numerous moral virtues and possessed knowledge of the Supreme Being and of the cosmos, as is evident from his own works. Accordingly, it seems reasonable to permit this opinion, much as one might entertain a similar view concerning Aristotle: namely, that salvation may be possible without substantial conflict with the Christian faith, provided that it is maintained that the pagan in question did not attain salvation except through the mediation of the Supreme Being alone, and that such a belief rests solely upon conjecture, lacking firm doctrinal foundations. However, it cannot be affirmed that Confucius necessarily resides in hell, since, having granted him knowledge of Himself, God could well have bestowed upon him a measure of grace far exceeding what was available outside the confines of Judea; indeed, many were able to secure salvation through the dictates of natural law. It is precisely this doctrine that we have sought to impart to the Chinese, in order to lead them away from their superstitious practices. At the very least, it serves to caution against evaluating the possibility of salvation based merely upon nominal affiliation, when, in reality, such a person may ultimately attain no more than a purely external conformity to religious precepts. Such, then, is the matter concerning Confucius. [Marginal Notes] [Top left corner] Ethie 16. [Seals] [Top right] Circular seal with partially visible inscription: “NATIONAL LIBRARY / OF .”. The central text is illegible. (Wax or ink seal, partially faded). [Signatures] [No legible signature appears at the end of the main text. The text concludes with the word “temos” unaccompanied by any signature.] [Archival References] [No explicit archival reference is discernible within the body of the page.]

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[Page 31] [Main Text] There was considerable commotion at court last year; reports circulated alleging that we sought to eradicate the sect of the Literati. It was even claimed, in a manner of speaking, that Confucius was regarded as a pagan deity and had been consigned to hell—a line of discourse which, no doubt, served to inflame the rivalry between the two religious factions. Subsequently, by order of the chief eunuch of the imperial court, a mandarin of the Literati class visited our residence to collect all our books with great diligence, meticulously examining them for any such doctrine. Upon finding none, he nevertheless proceeded to confiscate and publicly burn them, thereby intensifying the controversy surrounding this matter. The error was indeed subtle and refined. A second tribunal—namely, that of the Palace Registry, the most rigorous body in the entire court—undertook an identical investigation. Who could doubt that, were such language to be expunged from our writings, we would immediately and without recourse whatsoever be banished from the entire empire? For the Chinese literati are exceedingly zealous in their defence of the teachings of their own master; so much so that, in their eagerness to discredit us, they went so far as to portray Confucius as a man condemned to hell. All this arose solely because, in our exposition of the Creed, we stated that the holy Christian soul of Christ our Redeemer, after separating from the body, descended into Hades, whence He delivered the souls of the holy patriarchs (understanding that one of these might well be Confucius), thus celebrating less His own redemptive glory and emphasizing rather the penalty of captivity to which they had assigned Him. Such language prompted another learned mandarin to include in his treatise a specific section directed against us and our Law. In order to avoid similar disputes—and with the concurrence of all those present—we accordingly revised the wording of the Creed as follows: instead of the phrase *descendit ad inferos*, we now render it *I ti- fo teimo*, meaning “the prison of eternal darkness” (by which they understand Hell). We removed the words *I ti yò i* and substituted a more coherent expression consonant with the symbolic sense; moreover, we further improved the rendering by adopting the term *Verdad*—as suggested by Jerome—so that no misunderstanding might give rise to scandal or stumbling-blocks, particularly among neophytes. Accordingly, we have adopted the word *Verdad*. Furthermore, we instructed our brethren residing at the court in Peking to exercise extreme caution in light of the prevailing danger. [Marginal Notes] [Top left] 31 [Left-hand margin, vertically] 1 / 2 / 3 / 4 / 5 / 6 / 7 / 8 / 9 / 10 / 11 / 12 / 13 / 14 / 15 / 16 / 17 / 18 / 19 / 20 / 21 / 22 / 23 / 24 / 25 / 26 / 27 / 28 / 29 / 30 / 31 [Seals] [Top left] [Unclear: circular mark with partial inscription, possibly “ARCHIVO.”]

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[Page 1] [Main Text] In considering the matter raised in that memorial which arrived at São Muiro, I have observed two points: first, that the custom is not idolatrous, since it does not involve the worship of the dead; and second, that to speak disparagingly of it—particularly when doing so in the same breath as our remarks about other pagodas—and thereby to denigrate the entire courtyard would jeopardise the conversion of this entire empire. Eighth Question: Whether it is lawful for Christians, even within their own homes or in cemeteries and temples, to join with the heathen in worshipping, reverencing, offering, and making sacrifices to their deceased ancestors—such offerings comprising bread, meat, fish, wine, fruits, rice, flowers, candles, and the like—provided that the Fathers instruct the Christians that they may do so on three conditions: first, that they refrain from burning paper money; second, that they do not suppose that the souls of the departed are present there; and third, that they make no supplication for favour or assistance from the dead. Response: First, the aforementioned deceased are not idols but human beings, some of whom were indeed very wicked (for otherwise every person who died would become an idol); accordingly, the veneration accorded to them cannot properly be termed either worship—in Latin, a term used here only in a strict sense and thus technically inaccurate—or sacrifice. There is no oblation involved in the items offered, since the heathen themselves, according to an ancient tradition dating back to the earliest origins of the practice, present these gifts solely in remembrance of their departed kin, out of gratitude and a love so fervent as if those loved ones were still alive and present. For this reason, such acts should not be designated as worship or sacrifice, but rather as observance and piety. Second, Christians may engage in such practices only when all three stipulated conditions are met: namely, that they abstain from burning paper. [Marginal Notes] [Top right corner] 1675 [Stamps] [Top right corner] [Circular seal bearing a partially legible inscription: "LIBRARY."]

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[Page 70] [Main Text] Is the practice of using ceremonial coins or money, which are employed solely for the purpose of adorning pagodas? 2. They do not believe that the souls of the departed come to hover around such an altar, since—apart from matters of faith—the very structure of the altar and its associated accoutrements suggest otherwise. 3. Nor do they seek favour or assistance from one who is known to be in hell and thus unable to offer any aid. 3. Even though, according to the rules and conditions just outlined, all of this might be carried out without incurring a grave sin (save for the potential scandal involved), there nevertheless remains the risk that some taint of superstition could infiltrate the proceedings if such practices were to be observed within the Church; indeed, it would be altogether unacceptable to permit their adoption therein. With regard to this cult of the deceased, while we may, in general terms, accommodate it in accordance with the teaching of Saint Augustine—co-author and future superior of Valerius at Bona, where he also listened to the teachings of the Holy Doctor—we must note that the latter pronounced a condemnation concerning the belief that the souls of the dead would respond to the mere offering of food set before them. Such an error, as we have indicated, is not found among the Christians of China. Should it nevertheless be encountered, one would then follow the apprehensions expressed by Saint Augustine himself, who, both on his own account and through another, offered three counsels to the aforementioned Saint Valerius, primate of Africa: namely, that he should not abruptly proclaim the truth, but rather eradicate similar abuses still prevalent in those churches little by little and with due confidence. Accordingly, Christians who participate in such pagan altars ought to be judged according to the specific errors present in their actions, and it is in light of this assessment that permission to engage in such practices should either be granted or prohibited. 9. Question Ninth: It is not merely that Christians approach the Tiao—that is, the altar—kneeling three or four times and offering incense sticks and perfumes to the recently deceased in their homes. Indeed, they place there a profusion of devotional offerings alongside an image of the unfortunate departed, together with a small tablet fashioned from lacquered wood upon which are inscribed the following words: “This is the seat and dwelling-place of the soul of the said deceased.” Moreover, the Fathers of the Society of Jesus themselves don cloth shrouds of white silk—which constitutes the Chinese mourning garb—and personally enter the chamber of the deceased to conduct the ritual exhumation. The above.

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[Page 1] [Main Text] The custom known as Dian Sé is that relatives or friends of the deceased customarily offer condolences. It originates from the practice of visiting the home of the bereaved, Laura Dian he Ven-chun (literally, ‘to inquire about the death’), accompanied by acolytes, for the purpose of paying their respects; or of sending someone to enquire after the health of one’s acquaintances—this being referred to as Pedu Ven ngan ysto—and to ask after the departed soul’s repose. Further elaboration on these matters may be found in their respective texts. The custom whereby the living express sympathy to those who were not personally acquainted with the deceased is properly termed Dian; it constitutes an inquiry concerning the death itself. One might wonder why it would be appropriate to ask the deceased directly about their own demise; however, when the person offering condolences had indeed known the deceased, such a gesture does not pertain to the customs observed among the living, but rather to Ngay Soc elt. The ritual corresponding to the term Dian, as I have just described, involves placing the body in a coffin and, on the third day, transferring it to the most spacious room in the house. There, beside the coffin, a portrait of the deceased is set up with lit candles and incense of a specific kind, such as frankincense, whose scent carries a sombre, rather unappealing quality. Meanwhile, the mourners remain seated near the coffin, awaiting the arrival of visitors. Those who come first pay their respects by performing three profound genuflections before the deceased, to which the mourners respond with an equal number of genuflections from their own positions. This act of reverence concludes with the visitor expressing gratitude to the host for their hospitality, after which they return to their own home. The additional board bearing the inscription is not employed at this juncture, given the significance of the term Dian, which conveys this particular custom. It is evident that similar practices exist within other traditions aimed at consoling the bereaved over the course of many years, as attested by our extensive experience during our mission in Peticia deseur Livros, where we have learned that such customs are not only permissible but also desirable, provided they are conducted with due decorum and mutual respect. J. opedem J. pois vay fax & par. [Marginal Notes] [Top left] R. [Centre right] [UNCLEAR: possibly “268” or a cataloguing mark] [Seals] [Top right] Circular seal bearing the inscription: “BIBLIOTECA * LISBOA *”. At the centre of the seal appears an illegible coat of arms or symbol. Above the seal is the handwritten numeral “268”. [Signatures] [Bottom right of the page] [ILLEGIBLE: ~4 characters]—a signature or initial partially obliterated. [Archival References] No archival references are visible on this page.

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[Page 1] [Main Text] With the honours and courtesy accorded to Confucius and his followers, we are, in conscience, obliged to permit, before us, Lancarad of China (together with our aga Musacao of so many souls), that which I have refrained from doing. I shall not fail to acknowledge the distinction between the courtesy shown to Tiao and that paid to Confucius; for though we are regarded as foreign Aracos, it does not impose upon us the same obligations as would be incumbent had we been native to this land. It is therefore imperative that we refrain from performing such acts, since, in the very observance of Tiao rites or in connection with the commemoration of the deceased, any attempt to interpose would inevitably incur grave offence among those who are thus offended. Above all, the Kingdom places great emphasis upon these matters; indeed, it is essential to appraise them with due consideration. To state the whole truth—that we have consistently sought to dissuade Christians from participating in all ceremonies which we deem suspect—it may be said that, from the inception of the conversion of this Kingdom until the present day, the most serious encounters and persecutions we have endured have arisen precisely from this doctrine of honouring Confucius in relation to the dead. When we endeavoured to eradicate this practice within the Kingdom, to assert categorically that what has here been explained constitutes mere sacrifice and idolatry would be tantamount to speaking in vain and treating the matter with gross oversimplification, without attending to the underlying rationale of the sacrificial act itself—as if every Chinese individual, upon death, were forthwith canonised and held to be a saint among the living, whether among those best known or by the relatives of the deceased. However, should one seek to advance an opposing argument, it must be borne in mind that, according to popular belief, the spirits of the unconverted rest in hell; accordingly, the offering of honours to such departed souls cannot properly be construed as reverence directed towards their immaterial essence. In response, we maintain that these honours are not primarily intended for the soul of the deceased, which is believed to abide in the netherworld, but rather serve to console the bereaved kin and to express sympathy for the loss of friends and acquaintances. Nor do we consider that any theological principle obliges a Catholic minister secretly to manifest such sentiments publicly at the funeral of King Serge. The latter was deemed worthy of martyrdom solely because he refused to allow the lighting of a single torch or the wearing of a single hood; yet, in accordance with metropolitan custom, other clerics likewise pay homage to the departed sovereign. And even within this very Kingdom of China, we shall continue to observe the same practice. [Marginal Notes] [Top left]: “804” [Stamps] [Top left]: [UNCLEAR: circular stamp bearing partial inscription, possibly “ARCHIVO.”]

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[Page 69] [Main Text] A royal decree prescribes that, according to the custom of this Kingdom, all persons are to observe mourning upon the death of the King for a period of three days. However, if such mourning—being, as it were, a shadow cast by the departed upon the living—were to be universally and perpetually observed, both at the demise of the sovereign and in the case of each individual’s own deceased relatives, then the entire world would be shrouded in black. In this kingdom, moreover, it is altogether impossible: for among Christian Europeans, particularly the Italians, even the most illustrious figures of pagan antiquity—such as Hercules, Scipio, Fabius, and others of their kind—are held in such high esteem that their very names are invoked as a mark of honour for the deceased. Thus, it is fitting that the good faith of the living should be upheld. Cardinal Carlo Borromeo, while visiting the churches within his diocese, came across the venerable Manuel de Faria, a member of the newly established Society of Jesus and a man of letters widely renowned throughout Europe, who had journeyed to Rome from Lombardy. Upon entering the church, he noticed, on its façade or frontispiece, a remarkably beautiful marble statue of Pliny the Elder. The Cardinal, deeply troubled by this sight, promptly ordered that the statue be removed, declaring that it was wholly inappropriate for the image of a pagan—whose soul, according to Christian belief, resides in hell—to adorn the sacred portal of a church dedicated to God. “We ought not,” remarked the holy Cardinal, “to treat that place as though it were entirely consecrated.” To which Varad Multre, a citizen of this land and an ornament to his native country, replied: “King Jehu likewise accorded Jezabel a measure of honour (even though he had branded her as accursed and condemned her), on the ground that she was the daughter of a king—a consideration purely human and political in nature.” Only in the case of Saul did David express a similar judgment, condemning him as one forsaken by God and guilty of taking his own life. Nevertheless, despite this, the pious king nevertheless praised and thanked the inhabitants of Jabesh-Gilead for having provided a proper burial for Saul, saying: “Blessed be the Lord, who has shown this mercy! O Lord, thou wast gracious unto Saul; he sought thee, and thou didst answer him.” From this it is evident that, although David may have paid a certain degree of homage to that pagan figure—who, after all, had been grievously condemned and consigned to the netherworld—it was nonetheless a misstep. For, in like manner, parents sometimes bestow upon their children the names of righteous pagans, thereby seeking to honour them. As for the rites customarily performed in China in memory of the departed, these involve deep prostrations; whereas we respond with a simple bow or nod, rather than engaging in prolonged supplication as is our practice. [Marginal Notes] [Top right corner] 69 [Stamps] [Top right corner] (Circular seal bearing a partially legible inscription: “LIBRARY . A*71.)

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[Page 1] [Main Text] Bowing, inclining the head, bending the knee, or prostrating oneself upon the ground, and so forth: it is as though faith has been reduced to such a degree that any pretext whatsoever suffices to constitute an offence; if courtesy and honour are thereby condemned, then they ought indeed to be proscribed, since no honour at all should be paid to one who deserves every kind of honour. And any slight inclination of the head (even in imitation of idolatrous practice) incurs no less guilt than prostration with the face to the ground; save only in those solemn instances when genuflections are performed before persons of distinction—for example, when the head is brought to the ground—such acts are due to God alone and not to human beings. You may hold this view either on your own account or as an authority from whom others have derived knowledge. The province of Xengi was separated from other kingdoms by its western frontier, whence there has occasionally come news—though more often rumour than fact—of a new Church established in that metropolis. While we were engaged in our customary devotions, I failed to pay due reverence to the image of Our Lady by kneeling and bowing my head until it touched the ground; this was remarked upon with surprise, the observer pointing out that such reverence is appropriate only in relation to Jesus (inasmuch as He is the object of our devotion), and not to Mary, for the act of bowing the head to the earth should be reserved for Him who fashioned humankind (as an acknowledgment of grace and a gesture of humble submission), rather than for the divine nature itself. The Moorish individual in question did not seem to grasp the principles he ought to follow, since what had been prescribed was lacking among those present in Europe; he sought to distinguish between outward ceremonial observance and inward intention, whereas it is precisely the latter which confers true spiritual significance. 1st Question: The tenth point concerns whether the Fathers permit Christians to place in their chambers, upon their altars, certain tablets upon which the Chinese inscribe the names of the departed, together with offerings of flowers and small vessels containing water; moreover, the Fathers further allow that such altars or tablets may be situated adjacent to the altar where the image of Our Lord Jesus Christ and other sacred figures are venerated. However, the Chinese, even those still of pagan persuasion, do not themselves possess any conception of the souls of the dead.

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[Page 176] [Main Text] They settle like birds upon the wood of those tablets, in some instances scarcely more than a handful, much as songbirds perch upon a branch; and they are readily discernible within the broader tenets of the three principal religious traditions that permeate China. For the first of these—comprising certain atheists—there is no need to prepare any kind of dwelling or abode, since, in their view, all things revert to nothingness at death. The second tradition, associated with the pagodas, speaks of souls in two distinct ways: it holds that either they transmigrate from one body to another—whether human or animal—and remain therein; or else they pass on to the Elysian Fields of India—the homeland of Te, the chief pagoda and founder of the doctrine—where, according to the celebrated work De Officiis by the Roman statesman Cicero, no souls are found that could serve as instruments for securing an enduring alliance or attaining lasting repose. The third sect, that of the Chinese literati, remains to be considered. In this tradition, virtuous conduct is not to be pursued through compulsion or coercion, but solely out of a sense of duty and esteem, and out of love for virtue—a principle which is likewise enshrined in our own classical literature: “Virtue itself is its own reward.” Nevertheless, certain exponents of this school also teach that, following death, there ensues a recompense for good deeds and a punishment for evil ones, designating for this purpose various distinct realms. To elaborate further: they maintain that the souls of the greatest saints ascend from the body directly into heaven—such, in their estimation, being the case with their Twelve Sovereigns of Exun, their master Confucius, and other comparable figures. Conversely, the souls of the exceedingly wicked are consigned to Hell, where the Kings Keye and Chei, together with other particular malevolent spirits, are said to reside. Meanwhile, the souls of those who have neither been markedly virtuous nor conspicuously wicked are dissolved into the air, manifesting themselves as vapours and smoke.

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[Page 87] [Main Text] are placed in the air). When combined with aerial power, they move about like this: they travel from place to place without any fixed abode or seat to which they might return. Instead, they are set upon the aforementioned tablets. This resembles an examination of bees. While flying through the air, they seem to alight here and there; however, such a notion cannot be accepted according to the doctrine of learned Chinese scholars, for all of them employ the practice of using tablets and do not recognize the existence of a specific locus where the soul of their ancestor or of the deceased—the one who gives rise to shadows—resides. There is also the belief held by certain communities at fixed intervals that the souls of their departed do not wander through the air, but rather remain seated in those particular fields. And the followers of their respective cults customarily make use of tablets. From this it clearly follows that these tablets are not employed to provide a seat for wandering souls, but rather serve as a means of commemorating the name of the deceased. In this manner, they direct their intention towards a representation of the departed, addressing it as though the person were still alive. Nevertheless, it must be acknowledged that the presence of souls is conceived to reside within these very tablets. They do not regard such an attendance as real or tangible, but rather as metaphysical and imaginary—as the licentiate Matieur once observed in the province of Go Kiem di Zendo, where similar shadow-like manifestations in their writings were termed “I jucay,” meaning “shadows fashioned after the likeness of true presence” (that is, moral and imaginative rather than genuinely corporeal). As for the placement of the tablets, which many Christians keep alongside sacred images, it may be argued that this is not customary in this kingdom; nevertheless, in the cleanest and most suitable part of their rooms, even if twelve Christians were to arrange sacred images, thereby highlighting the central position of the tablets, they would nonetheless choose to fix their own object beside the latter. This is because, for the most part, Christians are poor and dwell in small houses; moreover, many do not possess two separate rooms within the same dwelling. Consequently, both items are placed together. Such is the case with those who have tablets in their living room and also maintain an oratory containing sacred images. Finally, it should be noted that no special veneration is accorded to these tablets; yet we shall not refrain from discussing the possibility of eradicating all such analogous customs or fables, as advocated by the two Augustinian Fathers C. Sum de Boia, Doctor of Inga. [Marginal Notes] [At the top left] “87” [Stamps] [At the top left] [UNCLEAR: circular stamp with partial letters “YCL.”] [Signatures] [At the end of the page] “C.”

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[Page 12] [Main Text] Letter I. We tolerate and permit, to the fullest extent that lawful authority allows—though not beyond it; we proceed in accordance with the law. I have already given you sacred drink; let us not do so again—for you are not yet able to partake of it. II. Question On the eleventh occasion, certain learned men or other persons from the Kingdom would frequently put to the Fathers of the Society of Jesus several grave and weighty doubts, such as: whether Confucius was indeed a teacher; whether it is licit to have multiple wives, as did T’ao and Ch’un, who were two of their ancient kings and are venerated as saints; and other similar queries. The aforementioned Fathers have responded evasively, since it is deemed advisable that the Chinese should not be disturbed or take offense if they were to receive answers contrary to their own master and to the laws established within their Kingdom. Should this practice continue, it will result in the dismissal of the ministers of the Gospel. BX It is therefore incumbent upon the Fathers not to reply evasively to such questions; rather, they ought to speak with candour, tempering their responses with compassion and due prudence, so as to safeguard the truth without incurring the displeasure of the Kingdom. While residing in Macau, we engaged in discussions with certain scholars (two of whom were particularly capable), namely Sum bellei (who was specially appointed to facilitate the baptism of the local populace). He stated that our holy Law stands out among the various schools of thought in China as being more firmly grounded than others, owing to its moral virtues and precepts, which are consonant with natural reason. Accordingly, one may well apply to this doctrine of the Scholars—which, taken in isolation, constitutes but one among many sects—the observation made by Saint Augustine concerning the Platonists: “Indeed, the Platonic school of philosophy is, of all others, the most readily converted to Christianity; for little alteration need be effected in their doctrines before they become Christian, since their teaching is eminently compatible with the Christian faith.” Nevertheless, while we grant concessions to them, we must not thereby compromise our own worship. Let us therefore exercise great caution, dispensing with hasty judgments and basing our arguments not upon the Ten Precepts of the Dialogue, but rather upon those contained in the Article. [Marginal Notes] (In the lower left-hand corner, written vertically and partially truncated:) epit ad divor t, deuua Relig. [Seals] [At the top right] Circular seal bearing the inscription: “NATIONAL LIBRARY OF MADRID” and the numeral “21” at its centre. Below the seal appears the number “12”. [Signatures] No signature is visible. [Archival References] No archival references are discernible apart from the stamp of the National Library of Madrid.

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[Page 1] [Main Text] From the dialogue, I interjected with the following remark: “I am at a loss to understand how Your Lordship might demonstrate that this is God’s law. The Chinese literati hold widely divergent views; even among those points on which they do agree—of the twelve articles of our holy Law—we can scarcely concur beyond the first article (assuming, as seems most probable, that the literati acknowledge the Creator). As for the remaining articles, the differences between them are so profound that they might as well stretch from earth to heaven. Upon hearing my response, the literati appeared quite taken aback, betraying little apparent interest in further discourse. The following day, one of the two interpreters—who was a licentiate—addressed me thus: “Father, the Chinese literati are exceedingly prudent; it would seem wiser not to press the matter with them, but rather to secure whatever advantage may be gained without provoking their opposition. Let us refrain from offering any concessions that might lead them to demand further concessions or to derive undue satisfaction therefrom.” Such were the words of the licentiate. It is indeed possible that in that encounter God had ordained some measure of discernment; for through it the heathen were brought closer to conversion—though, to speak plainly, I later came to regret not having anticipated certain ambiguities. Had I been more circumspect, I could have avoided them. It is quite common, when the Chinese engage us in discussion—namely, when they inquire whether their own learned tradition is consonant with our own—to pose the question: “Is there any compatibility between light and darkness?” Who, after all, could reconcile the principles of the Law with the forces of obscurity? Nevertheless, members of the Society of Jesus, in their endeavour to persuade others to the truth, seek to win hearts and minds rather than rely upon mere benevolence. In response to that query, we explained that within this sacred Law there exist two distinct categories of truth: the first comprises those truths which may be apprehended by natural reason—for example, the sanctity of parental authority, the prohibition against murder and adultery—and these correspond to what St. Thomas Aquinas terms the “natural law.” The second category, however, encompasses truths that transcend the reach of natural reason; such are the doctrines of faith—that God is one and eternal, that He has spoken to redeem us, and many others. Yet the truths of the latter kind require no demonstration, since they are indelibly inscribed upon the human soul by the hand of the Creator; nor do they necessitate prayer, for our intellectual capacities are simply insufficient to grasp them. Consequently, regarding the precise manner in which we ought to approach these matters, we remained uncertain—a state of metrical uncertainty, one might say—which itself seemed divinely ordained. With regard to the truths of the first category, there exists considerable agreement among the Chinese literati concerning their validity. Indeed, it is precisely in the illumination afforded by reason that they aspire to discern the truth, for wherever truth resides, there too will reason ultimately prevail.

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[Page 172] [Main Text] And goodness proceeds no further than from a single principle, which is God; however, those of the second kind, being supernatural, remain entirely concealed from natural reason. We come to know them only through Revelation, as set forth in the Apostolic Law. Since this Revelation is living, it cannot be reconciled with that of the learned—though the divergence is not positive (as in dilemmas), but rather privative. For although it does not directly contradict the latter, it nonetheless subtly opposes it. With such arguments I found this paganism more readily satisfied and content, even while refraining from denying its own tenets in order to receive them. Turning to the specific case of Confucius (to which Father Frey João Baptista drew attention), the Chinese frequently questioned us: did he ever speak of God, or not? To this we responded by means of his own syllogism: a major premise of absolute truth combined with a minor premise of conditional possibility—and from these, as they say, “only the lesser remains”—there arises a conclusion likewise of lesser import. That is to say: anyone who, throughout his life, came to know God above all else, and who dies in such love and knowledge, shall be saved. If Confucius indeed possessed this knowledge of God, then without doubt he was saved both in life and in death. To this syllogism we added the following: the major premise is certain; the minor premise may be verified in the books of China and in other writings concerning Confucius. In response to such inquiries, we would sometimes cite the following example: “If one were to imagine a sea, it would not be far from overflowing.” This most pertinent statement could serve as an answer when asked, “Is it too much to pay?” One might reply, “Why not simply pour out the gold?” But the Lord, speaking absolutely, declared: “Render unto Caesar the things that are Caesar’s, and unto God the things that are God’s,” thus tempering His response so as not to offend yet to convey a meaningful point—namely, that the question and answer should pertain solely to the salvation of Confucius. For if we were to assert categorically that he was certainly damned, we would risk scandalizing others; whereas, by presenting a balanced view—one that neither condemns nor exalts him unduly—we could avoid hindering the spread of the Gospel, while at the same time remaining faithful to the teaching of Saint Matthew. [Marginal Notes] [At the top right] 13 [In the upper-right corner, over the seal] [UNCLEAR: possibly “R. P. M.” or similar, partially obscured] [Stamps] [At the top right] Circular seal bearing a partially legible inscription: “[ILLEGIBLE: ~8 characters] RAOA * [ILLEGIBLE: ~6 characters]” — featuring an unidentified central coat of arms, a serrated border, and a faded wax or ink impression.

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[Page 1] [Main Text] We ought to proceed in the manner I have described, from which three benefits ensue: first, that truth remains intact; second, that we preserve the goodwill of those whom we seek to win over to the sacred cause; and third, that our conduct be consistent with divine agency. (Here a question arises:) for the path to Heaven is known through the love of the true God. Even if we were to suppose that we might conceal or fail to uphold the truth, we would still have the example of the Father who, when formally questioned concerning the case of the adulteress, at first feigned ignorance and did not respond directly to the accuser—“Let him who is without sin cast the first stone”—because he anticipated that the matter would not be resolved. Moreover, Fray João Baptista observes: we encounter ambiguities when asked whether Belicito has many wives, as Kings David and Solomon once did—figures revered as saints by the Chinese. Such a query contains several fallacies. The first is this: if Belicito does indeed have multiple wives, was it lawful for Kings David and Solomon to have more than one spouse? As for the second point, Fray João stated: “We answered evasively.” One might regard this as an expression of impatience; yet to say that, in response to the initial question—“Does Belicito have many wives?”—we offered an equivocal reply seems excessive on the part of the Father (and, to avoid using stronger terms, one might call it a kind of emotional impulse) to depart from the straightforwardness of the Word. Indeed, since that particular point pertains to evangelical truth, it requires no interpretation, much less ambiguity. Furthermore, in the Kingdom of China the evangelical truth is so widely acknowledged—that our holy law permits only one wife, even for the king—that such a doctrine could scarcely have attained such universal and public recognition had we resorted to equivocations. Nevertheless, we did not do so. I shall now address the first part of that question. Tell me then, how did we respond to the second? Was it lawful for Kings David and Solomon to have more than one wife? I confess that we immediately affirmed categorically that they had erred in taking numerous wives, for we did not wish to offend them without good reason. At the same time, however, we maintained that natural law does not prohibit the multiplicity of wives—indeed, some theologians today espouse precisely this view—while subsequently expounding the obligations imposed by divine law, which allows but a single spouse. Lastly, we further contended that these two kings are to be ranked alongside the ancient patriarchs.

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[Page 173] [Main Text] concerning Judea, and that, as has been observed, the practice of having many wives was also aided by this very fact. He further sought some information about Judea (as is the case with other more ancient nations), given its longstanding commercial intercourse with China and with all the kingdoms of Asia; to which we replied that no adequate foundation exists for such a claim, although it may possess a certain semblance of plausibility. In response, we, as theologians, distinguish between two kinds or orders of truths: those grounded in straight, natural reasoning—the light of reason—and those belonging to the second order. The former are more readily known and exceedingly certain; in the moral sphere, they correspond to the primary principles found in speculative theology, such as the maxim: “Do unto others as you would have them do unto you; do not do unto others what you would not wish done to yourself,” together with similar precepts applicable to particular matters. These derive their evidence directly from the very principles upon which they are based: “Thou shalt not kill; thou shalt not steal.” Truths of the second kind, however, are deduced from the former as conclusions drawn from these principles; yet they do not possess the same degree of evidentness as the former. Now, the proposition that it is permissible to have many wives constitutes a truth, albeit one that springs from principles so obscure that certain theologians—according to their view—contend that it cannot be said to arise from divine natural law nor to be apprehended by the light of reason. Aristotle himself spoke of these two kinds of truth when he placed before us the prohibition: “Let no one stray from the mark,” which Alexander explains thus: since, when shooting an arrow, one may miss the target—especially if the archer is inexperienced or lacking in skill—there remains nothing beyond the initial principle and the evident truth itself; the conclusions, being less evident, are nonetheless inferred from those primary principles. As Saint Thomas Aquinas likewise elucidates, even though one might err in applying them, the premises remain plainly visible; and it does not follow that, merely because one fails to perceive the full extent of what lies within the bow’s range, the principles themselves thereby cease to constitute the true standard of correctness. Nevertheless, the philosopher observes that, owing to the limited grasp afforded by the first principles alone, it becomes difficult to arrive at a clear understanding of those truths or doctrines which are contained therein. For, as he states, “We cannot attain the state of Sparta without first comprehending its constitution”; and he goes on to explain the difficulty involved in doing so. [Marginal Notes] [At the top right] 173 [Vertically along the right margin] Bellarmine, On Marriage, ch. 11; Sanchoniathes, On Mariamne, Book 2, section 7, paragraph 82, nos. 78–12; Inquisitorial Records, Book 2, chapter 9, note 1, concerning de. [Below the preceding annotation, along the right margin] Book 2, Metaphysics, ch.

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[Page 1] [Main Text] Let us now address the primary principle underlying all other truths as their constituent parts. This principle, however, is difficult to discern, whereas its resolution is straightforward: it concerns the multiplicity of wives in contravention of the law of Natural Light. For this truth does not belong to the first order—where ignorance cannot be deemed invincible—but rather to the second order, wherein invincible ignorance may obtain an equal excuse from sin. Accordingly, it is entirely plausible that the aforementioned kings did not sin by having multiple wives, since they could have been in a state of invincible ignorance regarding the natural law that prohibits such practice. This is not a response couched in equivocation, but one grounded in rigorous evidential theology, which upholds the truth without offending the sensibilities of others; for to offend would do no more than render their salvation more arduous, by teaching divine law contrary to the counsel of Saint Augustine: “the secret purposes of God are directed towards doing good, and not towards adverse ends.” Moreover, were I aware that such a statement would scandalize the Chinese, I would never have asserted that those kings were guilty of sin, given sound principles by which their innocence might be established. It behoves the preacher, in order to uphold our Faith, to refrain from positing the uncertain as though it were certain. I would conclude this point by citing the example of Saint Paul, who, being a man of the world, accommodated himself to every kind of person, adapting his manner and discourse accordingly, as he himself declared: “I have become all things to all people, that I might by all means save some.” While traversing the streets of Athens—as Saint Jerome relates, following Baronius—he came upon numerous altars. Among them was one dedicated to “unknown gods,” bearing the inscription: “To the Gods of Asia, Europe, and Libya; To the Unknown God, the Stranger.” Ascending the Areopagus, he preached the hidden law of the one true God. Had he chosen to tell the Athenians that all their idols were demons, I maintain that he would have thereby incurred their hostility. Rather, by cultivating goodwill—without provoking scandal among his audience—he secured greater receptivity and yielded spiritual fruit, acting with divine prudence. Thus, he pointed out, amidst the multitude of altars dedicated to deities hitherto unknown to them, one bearing the inscription: “To the Unknown God,” saying, “Therefore, it is this very Being whom you worship without knowing Him; Him it is that I proclaim unto you.” For by observing that altar, situated among so many deities whose names were familiar to all, he recognized the presence of the one True God, and sought to present arguments against the false deities arrayed against Him—just as David confronted Goliath. As Saint Jerome remarks: “Since there are many gods, he did not deem it necessary to name each individually; instead, he addressed the ‘Unknown God,’ thereby acknowledging the altar’s significance.” [Marginal Notes] [Left-hand margin, top]: Aug.

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[Page 15] [Main Text] was the practice of many decades, rather than that of a single mercenary. The Apostle advanced an argument against the Athenians from the very altar itself: “The Unknown God.” Some might suppose that he was preaching against idolatry; yet neither did he deny the reality of death, nor did he claim to be its inventor—as though the Apostle himself had done so. On the contrary, my purpose was not to denounce idolatry per se, but rather to make known to the idolaters the very God whom we worship. Such ambiguities were avoided through prudent and circumspect zeal, a quality which the Apostle had learned in the third heaven. From him we have likewise learned how to engage with the proud adversaries of the Gospel by wielding both weapons—the sword of the Spirit, namely the Word of God, and the two-edged sword of the Gospel—while at the same time granting them due respect. In this way, their objections are more readily met, and our arguments may be more effectively brought home to their minds. For this reason, it is essential that we approach such disputations with good will. This is no small matter; for it involves not merely the gods themselves, but rather the representation of divine things—whether through exposition or through agreements made in the light of truth. Should there be any failure in the observance of honour and duty, reference may be made to Law 12. Question Twelve: Whether the Fathers, in confessing and absolving Christians, could permit all that has been mentioned without thereby approving it as morally good? It would seem rather that they allow certain lesser evils in order to avert greater ones, as is observed in well-ordered commonwealths. Accordingly, one might say to them: “According to the hardness of their hearts.” They are permitted these things because, even if the Fathers did not absolve them, all that has been mentioned could still come to pass; yet by absolving them, the Fathers do indeed approve it as something either good or, at the very least, morally indifferent. This is why they do not always grant absolution. Answer: I discern no particular case within this question. Except perhaps in the instance where Father Frey João of our Order of the Society of Jesus should absolve the neophytes of everything set forth in the preceding eleven questions; in which event we would reply as follows: First, it must be understood that when a penitent returns to sins already confessed, this does not imply that the confessor has approved or permitted those sins, but rather that, being a weak human being subject to temptation, he has once again fallen into them. Second, it is evident from all that has been discussed that permission or absolution must be granted only when appropriate—that is, when absolution can be given without causing harm.

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[Page 1] [Main Text] by reason of the hardness of heart, lest, in seeking to avert a less grievous evil, one permit a greater; as he who is versed in Christian doctrine well knows. Moreover, there are many matters which are seldom treated in theological discourse concerning faith… whereupon I have concluded that all should set aside their own opinions and entrust themselves to the prudent judgment of the missionary confessor; for it is through the Company’s experience, together with the learning we have acquired in Europe, and through an extensive knowledge or practical familiarity with Chinese books and customs, that such discernment is possible. Thus does Father Frey João Baptista express a desire no less ardent than that of many others. And in this brief exposition I have endeavoured to set forth clearly that which will suffice for anyone who wishes to read with open eyes and a mind free from particular preoccupations. It is evident throughout that the Company has never sought to effect the conversion of China by means of deception or dissimulation, but rather by discretion, prudence, and sound judgment—qualities which have always proved to be most efficacious, and especially so in my own case, for the conversion of the Gentiles.

Heretical credulity, as was plainly seen in the instance of that disciple of Saint Macarius, who, upon encountering a pagan whom he had previously received kindly, spoke to him harshly, saying: “Whence comest thou, O demon?” Whereat the poor man Simon was so scandalized and thrown into confusion that he ill-treated that wicked monk who had spoken thus, not knowing that he was addressing Saint Macarius. This incident occurred later, after they happened once more to meet on the same journey; when the pagan greeted him with gentleness and courtesy, saying: “Why art thou within me?” Such conduct might perhaps be judged reprehensible were it not that he came solely to labour and not to idle away his time. By his courteous demeanour the pagan penetrated those bounds, and falling at the saint’s feet, he wept and prayed; thereafter he became an eminent religious figure. Hence it is clearly shown that unbridled fervour and indiscreet zeal tend to provoke disturbance, whereas the limits of gentleness and charity work profoundly upon the soul. An example of this was given to us by Father Peter Faber of our Society, one of the earliest companions of our holy Patriarch Ignatius, who laboured in Germany with apostolic spirit and talent, as the new chronicle relates: indeed, the most effective means at his disposal for bringing back heretics consisted in mingling (as they say) with them as though among friends; and once he had won their confidence, he would insinuate to them the Catholic truth—the sacred love of God and of one’s neighbour—whereby they would readily yield and even be captivated. This approach was guided by prudence, not only divine but also human, as will be apparent from the following example.

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[Page 175] [Main Text] And a great friend of our Fathers. (although one might say) that, while lacking an excessive zeal to combat the sects of this Kingdom, he nevertheless refrained from harbouring any bias against them. He feigned friendship and concealed his true intentions; indeed, I counted among my friends a certain high-ranking Mandarim who resided in a distinguished household. There was also another man of considerable learning and virtue, whom he likewise brought into favour with the Mandarim. As a trusted guest within that household, he soon began to censure the prevailing bad customs and erroneous opinions. By ingeniously manoeuvring matters so as to secure the Mandarim’s consent to expel the interloper from his residence, he effectively discerned the designs of his rival. Since the latter already enjoyed deeper roots and greater goodwill among the Mandarins, it required but few words on his part to persuade the Mandarim forthwith to dismiss the newcomer from his abode.

Thereupon, concealing his ulterior motives, the Mandarim addressed the newly arrived priest: “In your view, is it indeed an error for such a learned and virtuous individual to seek to cast out from the Mandarim’s household that ill-mannered and uncultivated fellow?” The priest replied: “A good throw should be made beyond the hand.” And further added: “He has gone too far in attempting to thrust his own hand outside the Mandarim’s sphere of influence; for, before anything else, he ought first to win over the Mandarim’s heart—indeed, even more so than to undermine his adversary.” To which the Mandarim responded: “You are quite right.” And he continued: “This very counsel I would have given to the Fathers themselves—that they should steadfastly adhere to the divine teaching of our Lord, namely, that one should never judge the sects of the heathen with undue fervour; for these, being older and deeply entrenched, constitute far more difficult beliefs to eradicate than to simply drive the missionaries out of this Kingdom. Rather, by patiently cultivating the goodwill of the kingdom’s learned and prudent officials through exemplary displays of virtue, one may more readily introduce the Law of God through one gateway, only to see the idolatrous cults subsequently depart through another—much like the vision of the living creatures in Ezekiel, which symbolise the Evangelical preachers. Among them stands the lion, representing the virtue of Fortitude, which must be combined with Prudence in this ministry; for fortitude without prudence would degenerate into rashness or fury, whereas prudence devoid of fortitude would remain timid and ineffectual.”

[Marginal Notes] [Top right] “M. 28” [Stamps] [Top right] Circular seal bearing a partially legible inscription: “[UNCLEAR: .NACIONAL.]”

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[Page 17] [Marginal Notes] - [In the upper left corner, vertically] 1 machab, 5 n 55. 967 - [At the top, on the left, above the text] (Illegible — partial circular mark) [Main Text] Great courage may indeed lead to victories and significant successes; however, when such boldness is devoid of any counsel or guidance, it invariably results in failure. This very fate befell Joshua and the Maccabees: for when they marched forth with Judas Maccabeus, yet lacking both strength and prudence—asserting, “Let us also make a name for ourselves”—they were ultimately defeated because they failed to seek sound advice from Judas. The sacred text itself declares: “For they did not go to Judas and his brethren, supposing that they could act valiantly by their own devices.” Yet these men were not of the stock of those heroes through whom salvation was wrought in Israel. Strength without counsel is mere temerity; as such, it can never succeed (“Priests have been seen to fail in battle when they seek to act with great bravery, but depart without deliberation and thus incur disaster”). At the very least, this passage should remind each of us that without God, we cannot accomplish all things by our own efforts alone; nor would it be unwise to follow the well-trodden paths of those more experienced mariners who have long navigated these waters. It is recounted of two boatmen upon the Tagus River an anecdote most pertinent to our present discourse: they were descending the river towards Lisbon with a strong following wind. One of them, however, grew discontented, and together they resolved to press ahead with confidence. But what transpired next? Their vessel encountered a sudden squall, which proved overwhelming for so small a craft as theirs, capable of bearing only a modest amount of sail. How could it possibly withstand such a gale?

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[Page 176] [Main Text] At times, within our house—and drawing upon books devoted to the study of the language—we would also find ourselves confined to the very throne upon which such occurrences take place. Various individuals from among his entourage, according to their means, extended alms and prayers, employing similar expressions of charity. In that same province, Fathers Júlio Alenis and André de Domínguez of our Society interceded on behalf of several Fathers belonging to the Orders of Saint Dominic and Saint Francis; likewise, through interested parties, Father Hues Semedo, who served as procurator for this Company in Rome concerning affairs pertaining to China, undertook a similar course of action. He welcomed into Nan-chang, the metropolis of Jiang Province, a Franciscan Father, treating him with the same generosity and compassion. Similarly, Father João Adamo of our Society was afforded like consideration at the Imperial Court in Peking. Moreover, certain Franciscans rendered him various forms of assistance, even extending loans to meet pressing financial needs, as evidenced by the remittance made to him in Macau by Father…

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[Page 18] [Main Text] As for those who have been expelled from China, we too shall follow in their footsteps in the month of July. Moreover, there are forty thousand souls whom the Fathers of the Society have baptised within the Kingdom, together with many thousands more whose baptism may be expected through the preaching of the Gospel. At the very least, this leads us to fear a repetition of what occurred during the illustrious expedition to Japan, where the imprudence of certain Spaniards brought about its utter failure. As Father Luís de Froilán of our Society relates with due circumspection in the second part of his History of the Kingdoms of Japan, printed at Malta in the year 1670, in Book Three, Chapter Five, it came to pass that the very source from which assistance ought to have flowed was thereby obstructed. Wherefore, let us cleanse our hearts and adopt the counsel which Abraham gave to Lot: “Let there be no strife between me and thee, nor between my herdsmen and thy herdsmen; for we are brethren. Behold, the whole land is before thee; depart, I pray thee, from me: if thou wilt take the left hand, then I will go to the right; or if thou choose the right hand, then I will go to the left.” And should one not be satisfied with Abraham’s advice, there are indeed eminent Portuguese figures endowed with both talent and eloquence concerning the spiritual conquests pertaining to Asia and the Crown—might it not be fitting to enquire into the manner in which the Fathers of the two sacred religious orders conduct their preaching within the Kingdom of China, and by what means they risk everything for so slight an advantage? To this question, Brother João Falão replies: how much profit could possibly accrue from such an undertaking? The Spaniards seek to conquer China (a matter of Castilian pride?). Indeed, they go forth into the streets to preach, thereby stirring up the populace—a highly perilous and strictly prohibited practice within the Kingdom. 3) They accord to the Chinese false political honours in honour of their deceased ancestors. 4) Such practices are likewise forbidden with regard to their teacher Confucius; yet any pretext whatsoever suffices for their complete acceptance. Should they nevertheless desire empirical evidence (by examining the relevant texts), this would still prove most unsatisfactory, since so great a portion of the Cochin-China Province remains shrouded in obscurity. Furthermore, they have never even taken the trouble to commit their revered dead to the flames in order to ascertain whether they might be followed thereto. Accordingly, it would be far more prudent to leave the matter untouched, just as it is better to allow two fires to burn out of their own accord than to attempt to extinguish them: the reasoning is quite cogent—the fire consumes, and so too does a doctrine.

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[Page 137] [Main Text] Thus stated the Judge. And Father Frey João Garcia of the Order of Saint Dominic likewise confesses; he is currently in hiding within the province of Fo Kien, moving from village to village around the city of Fogan, in the company of Father Frey Francisco of the Order of Saint Francis. Together they endure glorious labours on account of the persecution that has raged in that province for the past two years, during which time priests of both orders have been expelled from it—among them, members of our own Society as well. I say that the Judge thus affirmed this, and that Father Frey João Garcia of the Order of Saint Dominic likewise confesses, because such is the account he provides in his letter, the original of which we now hold in our hands. Father Frey João Garcia wrote to Father Júlio Ménis of the newly established Company, who likewise resides in the province of Fo Kien; in this letter he recounts a portion of the many hardships endured by this worthy priest in upholding our holy law. Having set forth these details, he concludes with words that we shall transcribe here verbatim, without altering either style or wording: dixit. A segment of Father Frey João Garcia’s letter, addressed to Father Júlio Ménis of the Society of Jesus, reads as follows: I judge that, at present and for many years to come, it is not in accordance with the Lord’s will to preach the Holy Gospel in this kingdom in the manner hitherto pursued; nor do I believe that such an approach will ever be acceptable. Experience has taught us that those priests who were previously banished met with no favourable outcome, and that the Lord does not at present approve of this course, even though it was undertaken with sincere zeal and in order to ascertain whether conversion might thereby be achieved. Accordingly, our Province has written to me advising that the conduct of our brethren in this realm may be deemed excusable, provided that His Holiness should ultimately determine and define those points upon which we remain divided; for it would be scandalous to this Christian community if we were to differ over matters of fundamental importance. In consequence, I am instructed to exercise patience until further guidance arrives from Rome. The same counsel has been conveyed to the Franciscan Father who is presently accompanying me; together we await the assistance of your Reverence in enabling us to extricate ourselves from these perilous circumstances, lest we be exposed publicly. As for myself, I shall endeavour to proceed with all due rectitude. [Marginal Notes] [Top right corner] “137” [Seals] [Top right corner] “(Circular seal bearing a partially legible inscription: ‘NATIONAL LIBRARY’ and a central coat of arms; surrounding text remains indistinct.)” [Signatures] [At the end of the main text] “lest we be exposed publicly. As for myself, I shall endeavour to proceed with all due rectitude”—a signature that is not clearly demarcated, but rather integrated into the concluding portion of the text. [Archival References] [No explicit archival reference is visible on this page.]

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[Page 27] [Main Text] and to be pleasing to the Mandarin, since he allows us to minister to the Christians with somewhat greater freedom. Should I once find myself released from these labours, I shall not seek to give occasion for others to suffer as I have done; as Your Reverence will perceive, I even beseech you on my knees not to feel pity or compassion for us, for we are unworthy of it. Nevertheless, as religious men, we humbly request your assistance in whatever measure you may be able. Father Fray Francisco de Iesus, of the Order of our Father Saint Francis, likewise begs Your Reverence to aid him, for he has endured as much, if not more, than I have. In any case, I earnestly implore and supplicate Your Reverence to assist us: look not to your own advantage, but rather to the greater good of souls; for the more universal and common a good is, the more ought it to be embraced and pursued. And although to suffer for the Lord and His Gospel is indeed desirable and beneficial for those who bear such trials patiently for His sake, this is an exceedingly rare and precious grace. Thus, considering how few remain among us, even a small example would serve as great edification. Let us now strive not for martyrdom alone, but for the crown of victory, pursuing this goal henceforth until the Lord ordains otherwise. May God guard Your Reverence. From Fongam, the sixteenth day of November, in the year one thousand six hundred and thirty-nine. Of the many truths confessed by Father Frey B. Garcia in this letter, I wish to dwell upon only two. The first is that, when he came to China to preach the Gospel, he intended to open up a new route—such as via Japan—which would have been both safer and more prudent. To attempt such uncertain means and risks without possessing the requisite importance or necessity would surely have amounted to manifest temerity. This stemmed from an overweening confidence in his own prudence, devoid of due regard for the experience of so many Fathers who had laboured therein for seventy years prior to his arrival, in the sacred office of seeking out new avenues of access. Indeed, they had explored every possible means—through Dragonayeu and Lintos—and Father Frey Boas Gama himself acknowledges this in the second truth with which he concludes his letter, namely, that he was scrupulous about wishing, for the present, to lead the Chinese along the path of martyrdom rather than to persuade Lady Nogueira to consent to his proposed course, which might bring them the Gospel.

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[Page 198] [Main Text] Chapter on Martyrdom, wherein it may be clearly inferred that there can be no true martyrdom without the intention to endure unparalleled persecution, nor without some or many sins committed by others; for he who, through no fault of the tyrant, was justified, or who took his own life—such as is evident from Christ’s words to Saint Peter: “Put up thy sword”—would not be a martyr. Likewise, one who, by injurious speech, provoked hatred so that he might be put to death would likewise not qualify as a martyr. We of the Society of Jesus, in our preaching of the Gospel, hold the greater glory of God and the salvation of souls in highest regard; our spirit is not to seek out martyrdom, but rather humbly to embrace it when God Himself affords the occasion. Moreover, Father Frei Boaventura states in this letter of his that if there should be anyone found outside the bounds of those labours wherein he perceives no further opportunity for enduring such trials, we absolve him from all harsh judgment or determination; indeed, the Synod desired to set an exemplary precedent without recourse to any singular, cautionary instance. Thus it follows. And upon due consideration, confirmed by theological doctrine, I deem it appropriate at present to offer this response. The twelve questions posed by Father Frei João Batista de Morais, submitted for examination and censure by the holy Mother Church, whose heavenly guidance we promise to follow as we profess to uphold; by means of these very words, we send this same reply to his associates in Naples, not fleeing from the Light, but rather seeking it. Nevertheless, it remains a matter of profound concern that the Fathers should broach the subject of letters. It behoves our Company, placing confidence in three or four of its own members, to deliberate whether it might undertake activity within the Province of Tonkin; for even now, among both the living and the departed, we number four in this vineyard, and those engaged in the work have served for thirty or forty years, beyond the span of our younger brethren. I believe in the Letters and am consumed by longing for the life which Cuaron has come to embody. [Marginal Notes] [In the upper right-hand corner, above the text] “198” [Seals] [At the top, on the right] (A circular seal bearing a partially legible inscription: “NATIONAL LIBRARY * LISBON *”) — [UNCLEAR: central details of the seal are illegible] [Signatures] [No signature is clearly discernible; the end of the text concludes with an incomplete cursive initial: “.”

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[Page 8r] [Main Text] to think ill. Nor would they call us idolaters, nor claim that those whom we saw removed from the surface of the idols were oppressed by us—save for a certain slight regard? This arises from their imperfect knowledge of the language, which hinders their ability to obtain information. Moreover, they are able to comprehend the books of China so as fully to grasp its secrets and derive conclusions therefrom. For the same reason, we perceive that the Dominican Fathers have printed similar matters in their chronicle, as though the faults of others constituted the substance of a chronicle, rather than drawing upon their own virtues or acknowledging that one’s own works can shine without dimming those of others by way of disparagement. It is indeed true that shadows have ever served to set off and enhance the brilliance of a painting. Ambition has never ceased to hover above, like a demon, whose constant endeavour has been to cast blemishes upon the pure whiteness of the Heavenly Cape, devising means to ensnare and eclipse the stars of others through opposition. Thus it was. At Bacchina, on the eighth day of February, in the year one thousand six hundred and forty, Francisco Furtado, Vice-Provincial of the Society of Jesus in China. The papers herein have been faithfully transcribed from the original itself, which has been set aside; no addition or subtraction has been made to what was uttered, neither erasure nor obliteration having occurred therein. They are written upon fourteen sheets of Chinese paper, with this heading concluding the present compilation. Published at the head of the middle section of the bound volume now under seal, and ordered to be written by the monteiro; accordingly, this transcript should be accorded full faith. Its evidentiary weight in court and its authority shall be equivalent to that of the original when produced; and for greater certainty, I hereby certify the contents thereof, having affixed my signature thereto, Domingos de Ipo, Reverend Father and Governor of this Bishopric of China, accompanied by the following note: “In this judgment, the clerical record has been duly corrected, erased, annotated, and authenticated by me.” And further, I attest to the accuracy of the content herein. [Marginal Notes] [At the top left] 8r [Seals] [At the top left] (A circular seal, partially visible; its inscription illegible) [Signatures] [At the end, centred] And further, I attest to the accuracy of the content herein.

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[Page 281] [Main Text] To the Most Illustrious Members of the Tribunal of the Holy Inquisition in the City of Goa: Fray António de Santa Maria, of the Order of my Seraphic Father Saint Francis, a son of the Holy Province of Saint Gregory of the Philippine Islands within that same Order, and Lecturer in Sacred Theology therein: I hereby declare that while I was residing at the Convent of the Minor Friars in the said city of Macau, during the month of May in the year one thousand six hundred and forty-one—specifically on the seventh day of that month, which fell on a Sunday afternoon—a handwritten paper came into my possession. It contained certain metaphysical conclusions dedicated to the Licentiate of the Immaculate Conception of the Most Holy Virgin Our Lady, and they appeared to be the work of Father Lecturer Francisco Rangel of the Society of Jesus, from his college in that same city. These conclusions had already circulated widely among the convents, religious communities, clerics, and various individuals within the city; indeed, they were even publicly defended that very afternoon.

Now, in the final proposition, without directly addressing the main purpose of the treatise, there seemed to be an expression of disparagement towards our Subtle Doctor, Duns Scotus, wherein the following words were employed: “Subsistentia Creata non duplicem negationem ut somniavit Scotus.” Upon reflecting upon this phrase and carefully considering the inherent and proper meaning of the verb *somniavit*—which, according to Caesarius Lepinus, as will be shown below, is tantamount to dreaming, that is, to raving without foundation or coherence—I concluded that to mock the Subtle Doctor in such a manner—the very Doctor whom the Seraphic Order reveres as its master and guiding light in Scholastic Theology (and whose teachings it has consistently followed)—could only be interpreted as either deliberate scorn, a pretence of disdain, or else a lapse of judgment attributable to the incautious pen of the student who composed and transcribed the text. Nevertheless, I attributed this oversight to the inadvertent carelessness both of the scribe and of the aforementioned Reverend Father Lecturer Francisco Rangel.

[Marginal Notes]
[Upper left corner] 15
[Upper right corner] 281
[Right-hand margin, beneath the royal seal] mss 83 no. 9 doc. 2

[Seals]
[Top right] Circular seal bearing the inscription: “NATIONAL LIBRARY” and a central emblem (partially visible)
[Top right, below the preceding seal] Oval seal featuring a royal crown and the intertwined monogram “RB,” encircled by floral or foliage motifs

[Signatures]
[At the conclusion of the main text] Illegible signature, possibly that of the author
[At the end of the final line] P. Lecturer Francisco Rangel

[Archival References]
[Right-hand margin] mss 83 no. 9 doc.

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[Page 1] [Main Text] However, it occurs to me that the then Provincial Procurator of the Society of Jesus at the College in the City of Macao likewise neglected his duties. It came to light, albeit by inadvertence and under great secrecy, that the Friars of Saint Francis were engaging in commercial transactions; thereby, without any just cause or factual basis, they were undermining what constitutes the very essence of our holy and apostolic Rule—evangelical poverty. Moreover, in the year 1639, during the month of November, another eminent Father of the Company contrived an occasion to assert that the holy martyrs of Japan, who had been crucified and subsequently beatified by the Apostolic See, being sons of this Seraphic Order, had indeed journeyed to Japan despite certain infamous calumnies. He further maintained that although these individuals were now canonized saints, they had previously stood under excommunication; nevertheless, at the foot of the cross they had received absolution from that ecclesiastical penalty. Furthermore, in the year 1640, while delivering a sermon in this very city on the feast of the glorious Saint Catherine of Siena, another Father of the Company declared that the stigmata of that saint had attained greater renown than those of the Seraphic Father Saint Francis, since the former had appeared within the precincts of a church, whereas the latter had manifested themselves upon a mountain. Similarly, yet another distinguished Father of the Company and Lecturer in Theology, in a separate homily, remarked that the convent of nuns dedicated to our Mother Saint Clare in the said City was no more than a mere handkerchief for the eyes. Most recently, through various writings disseminated throughout the city without affording the Reverend Fathers of the Company any opportunity to respond or even to be informed thereof, the Religious of Saint Francis residing in the Convent of Macao—though hitherto they had always remained silent with humility and patience—have found themselves compelled to speak out. Since my arrival in this City, which occurred in early June of the year 1640 and continues up to the present day, we have never, neither from the pulpit nor elsewhere, uttered a single word against the aforementioned Fathers of the Company; rather, it was their own repeated pronouncements from the pulpit that first provided the impetus for such discourse.

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[Page 182] [Main Text] On numerous occasions I have resolved to write concerning this latest adage to the Reverend Father R.º of the Society of Jesus, with great regret and in accordance with the tenor of the letters dated May and November which I forwarded to Your Paternity (save for the addition in § 3, commencing from the word *When*—Scotus, my Reverend Father, advances objections up to the word *When*, in order to introduce subtle distinctions within philosophy; no other means being indicated in § 8—which, it should be noted, was not actually ordered to be withdrawn on the basis of what Scotus had stated. This addition subsequently appeared in three copies that I dispatched to certain individuals in the city; moreover, there occurred a substitution of the term *omatar*, while omitting any mention of this change in the present letter, since it seemed more consistent with the preceding arguments). The substance of these matters will become evident following the subsequent petition, presented here verbatim. Translation of a Petition by Fr. António de Santa Maria To the Most Reverend Father Fray Bento de Christo, Governor of the Bishopric of China. Fray António de Santa Maria, of the Order of our Seraphic Father Saint Francis. Whereas, some days ago, by order of the Most Reverend Father Gaspar de Amaral, Rector of the College of the Society of Jesus in this city of Macau and Commissioner of the Holy Office therein, and under grave censures publicly and notoriously proclaimed, I was directed to surrender a manuscript note of mine, written in the Castilian language, which begins: *Yesterday, Sunday, at six in the evening, it came into my hands* together with its date, Monday, the sixth day of the month of May in the present year one thousand six hundred and forty-one, bearing the superscription: *Reverently submitted by the Society of this City of Macau*. Now, this very document of mine had, in several transcriptions, been disseminated and made widely known throughout the said city. Therefore, in order that the truth of my said writing may ever remain duly established, and that nothing whatsoever be either added to or subtracted from the reasons and words which I myself have set down, I hereby submit, before Your Very Reverence, J.V.P., the original copy of the aforementioned document. [Marginal Notes] [Top right] 182 [Top centre] [UNCLEAR: possibly a mark of cutting or circular erasure] [Right margin, near the middle] [ILLEGIBLE: approximately five characters] [Seals] [Top right] A circular seal bearing a partially legible inscription: “OSTENS. NA.” and the date “[UNCLEAR: 16?]” at its centre; it incorporates an indistinct central coat of arms or symbolic emblem.

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[Page 81] [Main Text] my written document, copies of which were disseminated throughout the city so that the truth contained therein might be ascertained; wherefore I humbly request and supplicate your Most Reverend Lordship to order the authentication of said original document, which, under oath in the presence of a priest, I declare to be the very same from which three copies were made and dispatched by me to certain individuals within this city. Furthermore, I beseech your Most Reverend Lordship to likewise order the authentication, in like manner, of any additional copies that may be required, so that the truth thereof may remain duly established at all times. Copy of Dispatch Sent from Macao, 8th August, 1746 Frey Bento de Christo, Governor. Copy of the letter from Fray Antonio of the Order of Friars Minor, addressed to the Reverend Father Provincial of the Society of Jesus in this city of Macao: Yesterday, Sunday, at six o’clock in the evening, there came into my hands a paper containing certain metaphysical conclusions which appear to be the work of Father Francisco Rangel. In the tenth conclusion, it reads as follows: “a created subsistence does not involve a double negation, as Scotus dreamed.” It is not my intention at present either to enter into dispute concerning this matter or any other; I merely state that I cannot bring myself to believe that such an impropriety—“as Scotus dreamed”—could have been penned by anyone save some ill-mannered student.

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[Page 183] [Main Text] The most lucid theology, together with Cardinal Sarnano and other distinguished figures, was graced by the Most Holy Virgin herself. Incline- ing her sacred head, she bestowed upon them the light of learning, making them a resplendent moon in that field. From their noble teachings, the world received rays that dispelled the darkness of original sin—darkness which had risen up against the serene dawn of her advent. It would have been inappropriate, therefore, for the Reader to dedicate his conclusions to the brightness of that ever-shining star, only to deride, within those very same conclusions, as a somnolent and shadowy dreamer the very one whom she had chosen and illumined to serve as a guiding luminary, capable of piercing through the mists that might obscure my earliest steps. Such acclaim was accorded him at the illustrious University of Paris in the year 1300, when he astonished the world with his subtle and eloquent discourse.

Yet even if this were not the case, Father Francisco Rangel—and indeed anyone aspiring to be a learned man—who has read even a small portion of Scotus’s works will recognize the great utility and modesty with which he engages in refutation. I do not refer merely to debatable opinions advanced by Catholic and venerable Doctors; rather, he addresses the well-established doctrines of pagan philosophers as well. He does so with such humility and decorum, while at the same time marshalling arguments of remarkable strength and subtlety, that any reader who has thoroughly perused his writings must surely acknowledge his ability to refute with finesse, sound reasoning, and courteous modesty—rather than resorting to uncivil language or conduct that betray ignorance, excessive vanity, thoughtlessness, and a profound lack of understanding.

It is not my intention to dictate whether any Reader should or should not follow the views of others; rather, I would urge that, when challenging opinions with which one disagrees or which one cannot fully grasp, such challenges be met with cogent and solid reasons, and not with empty platitudes or manifest absurdities. When Scotus (my DOG), in contesting the doctrines of others, sought to advance his own conclusions, he typically proceeded in the manner evident in his commentaries on the Sentences. Thus do I affirm—judging according to what seems to me to be the soundest assessment—that such is indeed the case.

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[Page 84] [Main Text] whether it was some young student or an adult man; if he were a child, it is evident that his judgment would not have been any sounder than Scotus’s in asserting that such an opinion had been voiced there and that it was a dream lacking sufficient grounds of probability. And if the student were an adult or a young man, it is well known here in Macau—and indeed readily apparent—that there is scarcely a person (except those who, while devoted to the study of letters, also attend to other duties) whose mind is not preoccupied with the intricacies of business dealings and contracts, purchases and sales; and especially today, with the pressing need to dispose of Japanese goods. Such concerns are more suited to the subtleties required for commercial transactions than to metaphysical speculation. Consequently, it is hardly surprising that he could possess no greater capacity for discernment than Scotus did when judging that the one who dreamed—being supremely detached from all earthly matters and wholly consecrated to the Apostolic life—was indulging in idle reverie. Indeed, even the ancient philosophers, particularly the German school, erred on this very point, deriving their theories from their own intellectual resources rather than from external sources, so as to engage in metaphysical subtleties. I beseech Your Reverence to take care to caution Father Francisco Rangel regarding what his students might publish publicly. It does not astonish me that the students of Macau fail to grasp the stature of Scotus, of whom Trithemius remarks in his work De scriptoribus ecclesiasticis: “He was so profound that few are able to penetrate his writings; for this reason they have been but little studied.” In like manner, D’Junta notes of him that he was so refined and subtle that, concerning Saint Anthony of Florence, in Book II, Chapter 24, Section 8, he observes: “He perceived subtle distinctions,” whence he came to be known as ‘the Subtle Doctor.’ Accordingly, it is not surprising that a student in Macau should remain unfamiliar with Chinese thought, where even certain Europeans, by straining to imitate the light of midday with their own hands and seeking to transform the brightness of noon into the darkness of midnight, have altogether overlooked Scotus’s doctrine, thereby earning him the appellation ‘Somniator Scotus.’ Yet despite such subtlety, he was likewise a staunch advocate of solid truth in his teaching, as he stated concerning Rodulfus, in Book III,

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[Page 5] [Main Text] In the Kingdom of China, where clear truth is often judged to be mere dream and falsehood, while manifest deception supplants it and passes itself off as genuine, being promulgated as truth even in matters of grave importance; yet I am not surprised that, even in Macao, young students still refer to him as the ‘Somniator Scotus’. The same Purillon also styled him the ‘Ark of Truth’, the ‘Supreme Treasure’, for we are buried in a land where there is no other Truth save that which can either deceive through speech or evade detection by remaining silent. Asserting his subtlety in debate, he remarked concerning Paulinus Veris: ‘If one were to strip away the peculiar opinions of Scotus, all that would remain would be a bare skeleton, ready to be clothed at any moment.’ Thus, in a place teeming with such intellectual giants, it is indeed astonishing that students should dub this author the ‘Somniator Scotus’—an appellation he earned through the acuity of his reasoning displayed in his controversies and disputations. However, when it comes to the words of youthful scholars, one might well say: ‘Forgive them, Lord, for they know not what they do.’ Moreover, the Bishop of Senagol, in Book III, observes: ‘It is remarkable that, despite his own keenness of mind, he was never detected—even in the slightest—in any error whatsoever.’ Accordingly, although so subtle and swift in his exposition of doctrine, he never gave rise to any reproachable or corrigible flaw therein—not even to the extent of a single jot or hair’s breadth. Better still did Antonio Possevino express this point in his treatise: ‘The gravity of his teaching stands undiminished. Witness to this is the fact that his works, free from any taint of error, have remained unchallenged in ecumenical councils for nearly three hundred years down to the present day.’ It is therefore hardly surprising that, in Macao, where so many councils over the course of countless years have found nothing in his doctrine worthy of censure or correction, he should be regarded as the ‘Somniator Scotus’. It seems to me that, had he been alive and if his doctrine had truly been fanciful, visionary, or delusive—if he had merely wandered about Macao without securing any support—then, lacking any real foothold within China itself, among the numerous spurious semi-philosophers who abound there, and amidst those local literati who don their distinctive caps, there would surely have been someone to espouse his views and even applaud them as though they served his purposes well, thereby passing off his fancies as truth and paganism as holiness. With all this, my sole intention is that Your Reverence will deign to inform Father [Marginal Notes] [At the top, left] (Illegible) [In the centre, right] (Illegible) [Seals] [At the top, right] Circular seal bearing a partially legible inscription: “CA. 1674” and a central symbol (seal illegible) [Signatures] [At the end, below the main text] Cursive signature partially legible, possibly “V.D.” or similar, followed by an ornamental initial.

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[Page 1] [Main Text] As we study in our lectures, the Chinese have long practised this method; indeed, it has even been adopted by urban authorities in Ruyn, so that students, once they have surpassed their elementary studies, may learn to discourse upon the principles of theology. For this very reason, the Popes and the most illustrious monarchs of Christendom have chosen him as a lecturer. Although Scotus’s doctrinal teaching was highly lucid, he was no less renowned for his virtue and sanctity of life, which are commemorated today through the process of his beatification—a cause now undertaken by one of Europe’s leading powers—on account of certain extraordinary favours bestowed by God through his intercession. §6 Moreover, in the year 1628, a Memorial was presented to His Majesty and the Royal Councils in Madrid, extolling the subtle Doctor and his doctrine and virtue, in response to a resolution passed by the University of Salamanca in plenary session, whereby the entire academic body resolved solely to defend and teach the doctrines of Saint Augustine and Saint Thomas Aquinas. This resolution had, in effect, been directed against the Fathers of the Society of Jesus, their doctors, and their teachings, with the intention of expelling them from the University and prohibiting them from lecturing or attending its schools. All of this arose out of a certain grievance occasioned by a disputation concerning certain theological conclusions, which were defended by Father Cornelius, an Italian member of the Society, both a student and a religious. I myself was present at that disputation as a student, though already professed in the Order. However, the aforementioned Memorial in praise of Scotus and other doctors of the Order, submitted to the King and his councils, was not approved, nor was the said resolution confirmed; consequently, the matter was set aside, and the situation reverted to its previous state. Thus, it is to this Memorial in honour of Scotus that the Jesuit Fathers owe their preservation from that diminution—indeed, one might say, from the affront—inflicted upon Saint Sárcel by the aforementioned resolution of the University of Salamanca. Had that precedent been followed, the other universities throughout Europe would inevitably have adopted similar measures; for the University of Salamanca serves as the intellectual and institutional model for all such institutions, and in Macao it is colloquially referred to as “the Dreamer”—a saying, after all.

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[Page 15] [Marginal Notes] — [Top left corner] 15 — [Top right corner] 159 — [Right-hand side, above the seal] Box 83 — [Right-hand side, below “Box 83”] No. 9 — [Right-hand side, below “No. 9”] Folio 8, Section 1 — [Stamps] — [Centre-right of the page] (Circular seal bearing text) NATIONAL LIBRARY OF LISBON — [Main Text] — [Illegible: manuscript or printed content is highly faded, obscured by a watermark and creases; only faint traces are discernible] — [Signatures] — [Illegible: no clearly legible signatures appear on this page] — [Archival References] — Box 83 — No. 9 — Folio 8, Section 1

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[Page 160] [Main Text] Copy of the petition submitted by Mr. António de Santa Maria, Procurator General of the Holy Province of Saint Gregory of the Philippines of the Discalced Friars of the Regular Observance of our Seraphic Father Saint Francis, acting under special authority as evidenced by the letters presently produced, to attend to all matters pertaining to said Province wherever I may be present: I submit that it is expedient for my aforesaid Province of Saint Gregory of the Philippines to obtain one, two, or more authenticated copies of the document herein presented in public form and manner so as to carry legal force; wherefore, I earnestly request and supplicate that Your Reverence be pleased to order the issuance of such authorised copies in public form and manner capable of satisfying legal requirements, invoking therein Your Reverence’s authority and judicial decree. Moreover, I humbly beseech Your Reverence to certify that Father António Rubino, whose purportedly authentic signature appears on the first page of the said document now laid before you, is indeed the Provincial Superior, or Head, of the Fathers of the Society of Jesus resident in these regions of China, Japan, Tonkin, Cochinchina, and other missions within the aforementioned kingdoms under Your Reverence’s jurisdiction, who at present resides and exercises his office as Minister in this College and House of the Society of Jesus situated in the city of Macao; upon which matter I implore justice with your gracious favour. = Ray António de Santa Maria Copy of the Order Let the scribe of our Ecclesiastical Chamber grant to the petitioner, the Reverend Father Frei António de Santa Maria, the certified copy of the documents requested, drawn up in such a manner as shall have legal effect. Macao, the twentieth day of August, in the year one thousand seven hundred and forty. = Frei Bento de Christo In compliance with the above-mentioned order, the Reverend Father Frei Bento [Marginal Notes] [Top left] “C” [Top centre] “Copy of the Petition” (title written in larger cursive script) [Middle right, over main text] “CAUS” (an abbreviation partially superimposed) [Seals] [Top right] Circular seal bearing the inscription: “*NATIONAL LIBRARY* LISBON *7*”—featuring a central image of a terrestrial globe surmounted by a cross and crown.

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[Page 1] [Main Text] From the Governor of the Bishopric of China there shall be forwarded hither the papers previously mentioned, the verbatim content of which is as follows: Copy of a letter from Father António Rubino, Visitor of the Society of Jesus. Peace of Christ: I send to Your Reverence the treatise containing the answers to the questions which Your Lordship has put forth; and I request that, after it has been read, you will return it to me, since it is necessary for my purposes. Should any typographical errors be found therein, please note that it was written by a young man who has but a limited knowledge of Latin. May Our Lord grant Your Reverence perfect health, and may you continue to keep me informed. In love as your humble servant, António Rubino. Francisco Monteiro Some, Notary of the Council and of the Celestial Tribunal in the City of the Name of God in China, do hereby attest that Father António Rubino, whose signature appears on the aforementioned document, is at present the Visitor of the Society of Jesus in the city of Macau; and I acknowledge and certify under this instrument that I have signed it in Macau, on the fifth day of September, in the year one thousand six hundred and forty. Francisco Monteiro Some Answers to Twelve Questions or Doubts Proposed in Manila by Father Frey João Baptista de Morales of the Sacred Order of Saint Dominic, concerning an Explanation of the Christian Community Established by the Society of Jesus; prepared by Father Francisco, Vice-Provincial of the Society of Jesus, in the same Kingdom of China. Father Frey João Baptista de Morales, being versed in Manila, entertained certain doubts (which he terms questions) regarding the Christian community maintained by the Fathers…

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[Page 161] [Main Text] First there, the chronicler of the sacred Order of Preachers; only my report had reached him. He expressed great pleasure at finding me as well. She replied that she was fleeing, continually encountering shipwrecks along the coasts of Sumatra, yet God continued to sustain her in the service of Christendom. You are speaking rightly; indeed, we have come to an end of our deliberations. We do not merely intend to possess these truths, but also to proclaim them to all—graciously, to both barbarians and to the wise and discerning. 1st Question: Why do the Fathers of the Society of Jesus not oblige the Xpinhos here to observe all the positive precepts of the Church, such as fasting, attending Mass on Sundays and other feast days, confessing, receiving Holy Communion annually, or abstaining from meat, even on Good Friday? Answer 1: It is not yet time to impose these obligations upon Christians who are still scarcely capable of fulfilling them. I have much to say to you, but for the present you would be unable to bear it. Moreover, the Company possesses sufficient prudence, guided by Apostolic authority, to defer the promulgation of such positive precepts until a more opportune moment appears. For the Church, as divinely inspired, proceeds with prudence in all matters—indeed, even human prudence employs means only so long as they serve the end which it seeks to attain. Accordingly, since these precepts are essential for salvation, and since there would be danger in acting otherwise due to the disposition of souls, the Church wisely chooses to postpone their formal promulgation at this time. The Fathers, mindful of the youthfulness of the neophytes, seek to accustom them gradually, so that later it may prove easier for them to observe these practices. Thus, each year the Fathers provide the Christians with a calendar indicating all Sundays and feast days, together with the days of fasting prescribed according to the lunar cycle, in accordance with local custom. By doing so, they reap the desired fruit: many of the neophytes now fast, attend Mass, and frequently make use of the sacrament of Penance. Gradually, moreover, they have begun to observe Saturdays as a day of honour dedicated to Our Lady. [Marginal Notes] [At top right] 161 [At top right, above the stamp] MmDaf [Stamps] [At top right] Circular stamp bearing partially legible inscriptions: “[UNCLEAR: .OTEC.]” and “[UNCLEAR: .OAS.],” enclosing a central coat of arms or indistinct symbol.

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[Page 1] [Main Text] No Christian has yet been admitted to the sacred orders of Saint Francis and Saint Dominic, for, despite their zeal, they merely prescribe three or four days of fasting in lieu of the numerous solemn Masses celebrated throughout the year, thereby seeking to discharge such obligations. 2nd Question: What is the practice of the said Fathers when administering the sacrament of Baptism to women, namely, that they do not apply salt to the eyes, salt to the mouth, nor anoint with oil upon the breast and head? Answer: We of the Company possess full papal permission to dispense with certain rites when conferring the sacrament among non-Christians, provided that we deem it expedient for prudential reasons. Indeed, it would be highly improper—more so than among other peoples of the world—to expose women unduly or to approach their faces except to the extent absolutely necessary; this will become evident from what I shall now relate. Father Francisco Sambiasi of our Company paid a visit to a Mandarim—who had formerly been the Governor of Henan Province—with the intention of baptizing a woman and her household. One day, the Mandarim informed him that he had constructed a chapel, quite extensive and situated within our quarters as well as the common church of the local inhabitants, for the use of women who wished to perform their devotions on those days when the indigenous people customarily frequented his residence. The Mandarim added: “It suffices that you refrain from any further action; let us proceed accordingly.” He further remarked that the local magistrate was a prudent man and would engage in negotiations with you on this matter. In the same year, a memorial was presented at the Imperial Court in Peking against us, alleging that we were teaching a false doctrine. This memorial was submitted by a bachelor from Fujian Province and one of the ports of Guangzhou. It did not concern itself with elderly women, young girls, or slaves (as might have been argued by the Dominicans). Moreover, Father Trái Baptista confessed to me that, according to Dominican practice, he was accustomed in the aforementioned province of Fujian to celebrate two consecutive Masses: one early in the morning for the local dignitaries, and another later in the day for the young women. Thus it is. [Marginal Notes] [Top left] (Illegible) [Center right] (Illegible) [Stamps] [None visible] [Signatures] Thus it is.

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[Page 1] [Main Text] May it please God that no memorial has yet reached the King, since you have twice instructed your friends (in the court who are accustomed to render him due respect) to hear what this Bachelor would have to say on the matter. And did Your Majesty learn from baptismal records that we were uncovering certain aspects concerning the Mo Beres, and that we had touched upon matters of love? Father Feliciano da Silva, of our Society, in the early years of his mission in China, lacking experience, proceeded on a mission to the city of Kincheu and baptised many women, together with the customary ceremonies pertaining to holy oils and chrism. For this he was so harshly received by the local inhabitants that, many years later, he was unable to continue or to foster further expansion of the mission there. Consequently, Fathers Francisco Pacheco and André Palmeiro, both members of our Society and visitators in the Provinces of Japan and China—men of great learning and prudence—directed our missionaries engaged in evangelisation not to employ the use of holy oils during the baptism of women. They are still enjoined to abstain from such practices in order to preclude any grounds for objection; when adult women request them, and when we speak of the application of oils, the chrism is administered only to girls: in the case of adults, either the woman herself takes the oil, or a godmother applies it to her lips, while the ceremony is conducted in the most proper manner possible. Nevertheless, there remains a certain apprehension among European Christians; nonetheless, the Ritual prescribes that, when dealing with the Mo Beres, one should proceed cautiously. 3rd Question Only the third point concerns the declaration to Christians regarding lost profits and non-emerging gains: they are permitted to grant loans under the condition that the interest charged does not exceed that which is lawful within the Kingdom, namely thirty per cent. Answer: This supposition is false, for we act in accordance with the circumstances as they arise. Having spent many years in China, I have not, up to now, encountered a single instance in which… [Marginal Notes] [At the top, right] Mandag ibz [Stamps] [At the top, right] [Circular seal with partially legible inscription: "BIBLIOTECA N." ]

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[Page 5.18] [Main Text] had there not been the pressing and imminent harm, for it is rarely found in this nation that money lies idle (without being put to use in trade or other ventures); and when such a case should occur, if one were to seek to take more than what is rightfully due, I would by no means absolve him of guilt. As for determining whether it may be permitted—regarding lands, treaties, vicinities, and other circumstances—this pertains to a moral question which confessors ought to be well acquainted with. 4th Question. The fourth point concerns how both the aforementioned Fathers and Christians give to those who come begging money set aside for the purpose of enabling the pagan populace to celebrate their festivals in honour of idols; for if they were to refuse to grant what is requested, rioting would ensue among the said pagans. Answer. One who acted with due caution would not regard this as a sin: we may sell an object of worship to a Jew, provided that he does so without any intention of rendering homage to it, since the act itself is morally indifferent, irrespective of the Jew’s ulterior motives. However, one sins who gives money to a pagan; yet, on the other hand, he who asks for and receives such funds does not thereby incur guilt. For Eliseu commanded Naaman, the leper, to wash himself in the River Jordan, whereby he was healed of his leprosy. Moreover, having been received into the status of a proselyte, Naaman pledged never again to speak evil. ‘No holocaust or sacrifice shall be offered to any deity save the Lord.’ Thus did Eliseu allay his scruple. Nevertheless, it is permissible only to pray to the Lord on behalf of thy servant when my lord shall enter the temple. Let him go to worship there; and if, while leaning upon my hand, he should happen to bow down in the temple of Remmon, though unknowingly to me, the Lord will surely prove my servant innocent. It may be that theologians would differ from Eliseu; for, considering the matter in its broadest terms, Eliseu would have replied that it is altogether unlawful to enter the temple of idols, since this would constitute a scandal. Therefore, I do not commend you for making such a genuflection towards your idol; for this would amount to participation in the very act of idolatry. However, the prophet, divinely inspired, not only answered thus but further exhorted him to accompany the king. [Marginal Notes] [Lower left corner] 4 Page 5.

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[Page 163] [Main Text] of God. (Go in peace) there would have been no cause for scruple had it not been so; otherwise He would not have commanded him to go, even though he was without her. This resolution of the prophets is extended by theologians, who go so far as to assert: If an act is performed by a servant at the altar, involving something that his master intends to offer as a medium to an idol, then—since such altars are indifferent or dedicated to a good purpose—and each of them does not possess merely one action (in which my concubine might be united with the Jew or the usurer), but rather two: one belonging to the master, and another to myself. The Jew’s aim and object is to give me what is mine or to set my affairs aright; the king’s aim and object is to worship the idol; Naaman’s wife’s aim and object is to serve and sustain her lord’s body. All of this must likewise be distinguished in the case proposed by the question: it is illicit if the altar belongs to someone who solicits money in order to make an offering or sacrifice to an idol, because the end and object are evil. Nevertheless, one cannot blame the person who provides the money (which in itself has an indifferent use), since their indirect intention is to avoid disturbances and to confess my faith in peace. In all respects, the conscience of Christians is rendered easier by two circumstances: first, that not all of this money is spent on the worship and honour of idols, but rather most of it is expended on feasts and banquets that bear no trace of idolatry; second, that by giving this money Christians declare that they are not contributing to the worship of idols, but only to the expenses of the banquets. I believe that Christians who profess their Christian faith and do not participate in such festivities immediately possess a valid excuse. However, even if they do not accept such invitations, there is still merit in the conduct of one woman: a devout Christian in the Province of Xensi, concerning whom Father Agostinho Tuduguino of our Society informed me that she had taken refuge in her house and resorted to theft from the pagans in order to adorn herself and thereby contribute to these very same feasts. Fifth Question. The fifth practice which the Fathers permit among the Manchus: Two elderly men should go down to the sea (which leads unavoidably to a temple dedicated to an idol called Chim Soam), where they are to perform adoration upon their knees, with their heads completely bowed, presenting flowers to the deity. [Marginal Notes] [At the top right] # 163 [At the top right, above the seal] Mndg [Stamps] [At the top right] (Circular seal with a partially legible inscription: "LIBRARY. OF * THEOLO.")

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[Page 2] [Main Text] It is false to claim that the Jesuit Fathers permit mandarin captains to engage in such practices, for many seek various means to avoid this form of worship, which they do not regard as worthy of such veneration. Moreover, having been instructed and instructed others, they have resolved to abstain from it. While I was residing in the city of Hangchow, where a severe drought prevailed, His Excellency the Governor of the province, in order to invoke rain, ordered public proclamations to be read for several days concerning the Deity of the Pagodas; all mandarins, even those already retired, were required to attend. Among them was Doctor Miguel, who, upon hearing these announcements and feeling scrupulous about participating, came to me and asked what he ought to do. I replied that, for numerous reasons, it would be inappropriate for him to take part in such a public ceremony. He countered by asserting that what was worshipped in that temple was no idol at all, but might rather be regarded as the City’s Guardian Angel of Water; for each place, according to popular belief, possesses its own particular guardian spirit. He further explained: “In this instance, so that Your Reverence may fully understand the matter, let me elucidate the term ‘Chim hoam’: it does not denote an idol nor a guardian angel, since the first character, ‘chim,’ signifies ‘walls,’ while the second, ‘hoam,’ denotes ‘waters’—that is, the waters surrounding the city in times of war. According to an ancient tradition handed down by our ancestors, the Court of Scholars has always held within itself a being known as Samá ham (not a human being, but a spiritual entity) entrusted with the defence of those very walls and waters; and this same entity is designated by the name Chimhoam—that is, ‘Walls and Waters’—because no other appellation was available. Even today, among the common people of China, there persists a widespread custom of celebrating this spirit as if it were a human being—an abuse and a manifestation of ignorance that arose when Buddhist monasticism, together with its pagoda cults, made its entry into China (at a time when only the traditions of the Scholarly Class were prevalent). In the sacred temples dedicated to Chim Soam, one still finds a certain symbolic inscription composed of two characters: (which are pronounced ‘Chimhoam’ and signify the spirit of the Walls and Waters). These characters were originally inscribed upon a tablet placed upon the altar; however, following the subsequent influx of Buddhist monks and their associated pagoda worship—which the Chinese scholars had consistently rejected—and the consequent proliferation of statues and idols throughout the realm, the original spirit known as Chim choam gradually became obscured. Nevertheless, later on, a certain Sovereign issued an edict ordering the destruction of these images and the utilization of the clay from which they had been fashioned to construct walls within the very temple dedicated to that same spirit. [Marginal Notes] [At the top, centre] “2.”

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[Page 1] [Main Text] Through the discourse of the years, it has once again introduced its practice: namely, as we have now observed. Accordingly, it seems by no means improbable to assert or maintain that the Spirit is the Guardian Angel of cities; for nothing can be brought forward to demonstrate that, in L, any knowledge concerning the Years C. S. has been conveyed through sacred scripture from the Kingdoms of Judah to our own lands—despite the considerable distance—since both are situated upon the same mainland of Anam and A. Hereupon, Doctor Miguel addressed me; to which I replied that it would be preferable—and moreover more meritorious in seeking God’s favour—to partake on that very day solely of confession and communion undertaken with this intention. Moved by such dubious considerations, I deemed it tantamount to a grave act of idolatry, destructive alike to the soul and to the Christian year. From that faithful community, through their pillar or abeua, he took my counsel and proceeded towards the Middle Way due to indisposition; thereafter he confessed and received communion with these sacraments, thereby advancing his spiritual affairs more effectively. Thus did God, through the proximity of the vilified King, bring about this outcome; for on that same day we experienced copious rainfall at Hanchen. Yet another instance may be cited, whereby the Christians among us were able to learn from what transpired. The bookseller Ignacio Gue possessed extensive holdings; might he not have become V., the ruler of the Province of Tonkin? However, when he sought to sell them in another town, Bante, during a period of drought, he endeavoured to secure provisions so as not to neglect his duty as V., the ruler of the Christians. And indeed, on the very day when failure threatened, he drew near to the temple of Chincham J and erected a public, grand theatre within his court, where he ordered silk banners to be unfurled. There also appeared branches of trees, while his splendid canopy was set up in the designated space. Many mandarins and a large gathering of the populace were present. Following the proclamation of the mystery of the Holy Cross and of new redemption, he exhorted them thus: “Do nothing other than direct your petition to that one God.” He could scarcely dispatch any further words. Once this had concluded, in full view of all, he engaged in prolonged prayer to the Lord, beseeching Him to grant him strength. Subsequently, a heavy downpour descended upon the theatre, whereupon he withdrew to his residence, giving thanks to God for the new plants and seeds which had been provided. Last year, Foy served as governor. [Marginal Notes] [At top right: “64”] (handwritten in ink) [Seals] [At top right: a circular seal, partially visible, bearing an inscription legible only in fragments: “‘.ALICOTERIA.’, ‘.RE 3P.*TV.’”] [Signatures] [No clearly identifiable signature appears at the conclusion of the main text; the final paragraph ends with “Foy por gouernador” without any rubric or name.] [Archival References] [No archival reference is discernible within the body of the page.]

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[Page 4] [Main Text] From a city in the province of Suchien, the mandarin Sum and his retinue, including one called Vicente, proceeded. Beforehand, they encountered a tablet inscribed in large characters with the following inscription: “To the Most High Ruler of Heaven and Earth—Somes Meipintos Sonra Eternal Entrance.” On that day, at the temple of Chim choam, they placed it upon the public altar, paying the customary reverence whereby they fulfilled both their official duties and the precepts of our holy law. Here we either approve or permit this practice (as the Fathers of Saint Dominic have maintained), provided that Christians of upright character do not allow themselves to be led astray by the weaknesses of others for which we bear no blame—especially when those brethren have fallen into sin. Sixth Question. The sixth point is that, in like manner, permission is granted to Christian officials—whether mandarins or licenciados—to visit the temple of China’s great teacher, Confucius, to offer sacrifice and to pay him all due reverence. D. The offerings made to Confucius in China are well known and widely attested. For over two thousand years now, such rites have been performed in gratitude for, or in memory of, his teachings, shortly after his death. It is recorded that there was a formal agreement concerning these offerings, which served to resolve a major dispute among the learned men of that time. Some argued that he ought to be venerated as a king, since he had indeed merited such honour without ever having sought it; for the doctrines contained in his books, they contended, could never lack the dignity proper to royalty where there exist a royal heart and virtuous qualities—qualities which Confucius undoubtedly possessed. Others, however, maintained that during his lifetime he had remained so wholly free from error and worldly ambition that, once dead, he could scarcely be accorded any rank equal to that of a sovereign teacher. Consequently, they held that there was no legitimate basis for conferring upon him the status of a king, given that he had never possessed the attributes requisite to royal dignity.

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[Page 1] [Main Text] In the capacity of a master of the Kingdom, they petition all parties that, by virtue of such status, they should be accorded all honours due to them. However, it cannot properly be termed a sacrifice, since sacrifice is a religious practice; as the Law itself teaches, it pertains to the worship of some deity (as understood among Christians). Among the heathen, likewise, one does not dare speak of sacrifice as a religious act, nor can there truly be a sacrifice where there is no genuine religion. Their religion is not genuine except insofar as there exists a true God. By the same token, nothing can be called a sacrifice—even a spurious one—save where there is recognition of some divinity, even if false. Now, it is certain that the Chinese do not acknowledge any divinity whatsoever; this is clearly evident in the case of Confucius: they hold him neither as a teacher nor as a god. Consequently, none of the offerings made to him can in any way be designated a sacrifice, for even those practices which are observed among Christians—namely, our custom of offering sacrifice to God by interposing the merits of one saint or another, so that the offering may be more readily accepted and we may more easily attain what we request—do not apply here. From this arises the designation of a “Mass of Saint So-and-So,” just as one might also speak of a “sacrifice to Idol Such-and-Such” when such rites conform to the superstitious customs of the pagans. I maintain, however, that even the offerings presented to Confucius cannot be styled sacrifices, since they do not venerate the Creator through His merits. Rather, they should be regarded simply as an exalted or solemn expression of gratitude, commemorating the teachings received from him; the sums thus offered are named according to the end or motive for which they are presented, much like the annual memorial services held in honour of a deceased parent. Such acts cannot be termed sacrifices, but rather acts of piety, being expressions of that very virtue by which children honour their departed parents in grateful remembrance of the life-giving role of parenthood. To make the matter yet clearer: what sort of honours are accorded to Confucius among Christians? All students who attain the degree of Bachelor proceed together to his chamber; there is neither image nor statue of him (only a tablet bearing an inscription). The Rectors and Masters of Studies then address him with appropriate reverence, following the prescribed ritual. [Marginal Notes] [No visible marginal annotations] [Stamps] [At the top right] NATIONAL LIBRARY OF LISBON [Circular seal bearing the national coat of arms and partially worn text: “NATIONAL LIBRARY / LISBON” and a partial date “[UNCLEAR: 17?]”

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[Page 1] [Main Text] In the Kingdom, there is a customary practice observed by the disciples whereby they perform acts of reverence; in this ceremony, newly-graduated bachelors receive their academic degree. The second type of honour is conducted twice annually: on such occasions, a mandarin presides and several bachelors are admitted, while offerings of a slain stag, wine, and lengths of silk are made. The former ceremonies we permit to Christians; as for the latter, although we are aware that they are performed in the capacity of a master, they nevertheless retain some tinge of superstitious custom— 2nd Question: The seventh point concerns the two small idols which Christians take and consume; according to the common understanding among all non-Christians, these idols are venerated and consumed in Venice, particularly those associated with the idol Confucius. Another view holds that, through these particular idols, great fortunes may be secured. R 1st: Christians (speaking generally) may, without sin, partake of such idols; indeed, it would be a grave error to suppose that any remnants of pagan superstition could taint the substance of that offering, since every creature, being a gift of God, equally partakes of divine goodness. Moreover, such practices are not commonly observed among Christians, as they would scarcely find themselves participating in similar sacrificial rites. Should anyone nonetheless partake of them, thereby causing scandal, his sin would arise from his own ignorance rather than from our doctrine; and once he has confessed his sin, it shall be absolved. 3rd: Turning specifically to the case of Confucius, we declare that he is neither seen nor heard of as an idol; for when the mandarins are consulted and asked about him, they invariably reply that nothing concerning him should be regarded as pertaining to a deity. Might it be that the Fathers of Saint Francis and Saint Dominic encountered certain Chinese individuals who either requested or professed to request something related to him? And if so, [Marginal Notes] [Vertically aligned on the left-hand margin] Rom. 14, 27. Tit. 1, 15. 1 Tim. 4, 4. Aug. Epist. 154. 2 Thess. in Epist. ad 2m. Jude, 1 Cor.

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[Page 16] [Main Text] We are certain that no such intense veneration has ever been observed on the opposing side. The esteem which the Chinese accord to Confucius is comparable to that which Plato, his own teacher, showed towards Aristotle, even going so far as to erect an altar bearing a statue in his honour—not because he regarded Aristotle as divine, but rather as a mark of recognition and respect for his virtue, as indicated by the inscription placed there, which reads: “Hic, quem probi omnes debent et imitari” (Here lies one whom all good men ought to emulate). Let it be clearly understood: those who would denounce Plato as an idol should bear in mind that he was himself accused in Athens of holding contemptuous views; indeed, to escape the ensuing persecution, he withdrew to Chalcedon, a city already under our dominion. Similarly, the reverence shown by the Chinese towards their master Confucius stems from gratitude and remembrance of his teachings; they do not regard him as an idol nor as a pagan deity of any kind. On the contrary, Confucius consistently refuted such notions advanced by certain learned scholars. I would add that if any Chinese individual were to express the wish to pay homage to Confucius as though he were a saintly priest—whose soul, as I have noted in some of his writings—is unique—I would not seek strenuously to dissuade them from this belief. For Confucius flourished five hundred years before our Lord Jesus Christ; he was endowed, as he himself asserts, with numerous moral virtues and possessed knowledge of the Supreme Being and of the cosmos, as is evident from his works. Accordingly, it seems reasonable to allow for such a view, much as one might entertain similar sentiments concerning Aristotle: namely, that salvation may be possible without substantial conflict with the Christian faith, provided that it is maintained that only those who died prior to the Incarnation of the Son of God could be saved through natural law alone. Since this remains a matter of opinion, it does not rest upon firm doctrinal foundations. However, it cannot be affirmed that Confucius resides in hell, given that he was granted knowledge of the Divine Self and could therefore have received a measure of divine love even prior to the advent of Judaism; indeed, many were able to attain salvation through the dictates of natural law. Such is the doctrine we have sought to impart to the Chinese, albeit primarily with the aim of leading them away from their superstitious practices. At the very least, it serves to caution against speculating about the salvific status of any individual when, in pursuing such inquiries, one risks descending no further than mere speculation concerning the ultimate fate of the soul. The matter at hand concerns Confucius. [Marginal Notes] [Top left corner] Ethie 16. [Seals] [Top right] Circular seal with partially visible inscription: “NATIONAL LIBRARY / OF .”. The central text is illegible. (Wax or ink seal, partially faded). [Signatures] [No legible signature appears at the end of the main text. The text concludes with the word “temos” unaccompanied by a signature.] [Archival References] [No explicit archival reference is discernible within the body of the page.]

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[Page 31] [Main Text] There was considerable commotion at court last year; rumours spread widely, amounting almost to a moral outcry, alleging that we sought to eradicate the sect of the Literati. It was even asserted—using language likely understood by both Christian and Confucian scholars—that Confucius himself was condemned to hell. By order of the chief eunuch of the imperial court, a learned mandarin visited our residence to seize all our books, conducting a thorough and meticulous examination in an effort to identify any such doctrine therein. Upon finding it, these works were summarily confiscated and burned, as the controversy surrounding this teaching was deemed exceedingly acute and contentious. A similar inquiry was undertaken by another, more rigorous tribunal (the Palace Review Office), the most stringent body in the entire imperial bureaucracy. Who could doubt that, if such language were to be expunged from our writings, we would without hesitation or appeal be banished from the entire empire? The Chinese literati are so fiercely protective of their master’s teachings that, for many years after our arrival, they persistently portrayed Confucius as a figure consigned to the netherworld. This arose solely because, in our exposition of the Creed, we stated that the holy Christian soul of Christ our Redeemer, having departed the body, descended into hell, whence He delivered the souls of the patriarchs (a notion which they interpreted as potentially including Confucius among them). In doing so, we appeared to diminish the glory of His redemptive triumph while seemingly accentuating the penalty of captivity to which they had assigned him. Such discourse soon provoked a learned mandarin to set forth his own treatise on the matter, thereby initiating formal proceedings against us under the law. In order to avert further such encounters—and with the concurrence of all members of this mission—we accordingly revised the wording of the Creed as printed in the Sinic language: instead of the phrase *descendit ad inferos*, we now rendered it *I ti- fo teimo*, meaning “into the prison of darkness” (a term by which they customarily designate hell). Moreover, we omitted the expression *I ti yò i* and substituted a more coherent rendering consonant with the symbolic intent of the Creed; indeed, we adopted the word *Verdad*—as suggested by Jerónimo—so that no misinterpretation might give rise to scandal or stumbling-blocks, particularly for the neophytes. Consequently, we resolved to remove our compatriots residing at the Peking court owing to the imminent danger. [Marginal Notes] [Top left corner] 31 [Left-hand margin, vertically arranged] 1 / 2 / 3 / 4 / 5 / 6 / 7 / 8 / 9 / 10 / 11 / 12 / 13 / 14 / 15 / 16 / 17 / 18 / 19 / 20 / 21 / 22 / 23 / 24 / 25 / 26 / 27 / 28 / 29 / 30 / 31 [Seals] [Top left corner] [Unclear: circular mark bearing partial inscription, possibly “ARCHIVO.”]

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[Page 1] [Main Text] In considering the matter raised in that memorial which was submitted to His Majesty, I have observed two principal points: first, that the custom in question does not constitute idolatry, since it does not involve the worship of the deceased as deities; and second, that to speak disparagingly of this practice—by comparing it to other pagan rites—risks jeopardizing the entire conversion of this empire. Eighth Question: The Fathers are asked whether it is lawful for Christians, even within their own homes or at burial sites and temples, to join with non-Christians in worshipping, paying homage, making offerings, and performing sacrifices to their departed ancestors—such as bread, meat, fish, wine, fruits, rice, flowers, and candles—and so forth. The Fathers maintain that Christians may participate in such practices provided three conditions are met: first, that no paper money be burned; second, that they should not believe that the souls of the departed actually return; and third, that they should neither seek favours nor assistance from the dead. Response 1: It must be acknowledged that the aforementioned deceased are not idols, but rather human beings, some of whom were indeed very wicked (for otherwise, upon death, every individual would become an object of veneration). Consequently, the reverence accorded to them cannot properly be termed either worship—in Latin, *adoratio*, though this usage is technically imprecise—or sacrifice. There is no offering in the strict sense, since the non-Christian community, according to an ancient tradition dating back to its earliest origins, presents these items solely in remembrance of their forebears, as an expression of gratitude and a living affection akin to that which would be felt had the deceased still been present. For these reasons, such acts ought not to be classified as worship or sacrifice, but rather as observance and piety.

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[Page 70] [Main Text] Is the practice of using ceremonial coins or money, which are employed solely for the purpose of adorning pagodas, permissible? 2. They do not believe that the souls of the departed come to hover around such an altar, since—apart from matters of faith—the very walls and furnishings of these places suggest otherwise. 3. Nor do they seek favour or assistance from one who is known to be in hell and thus unable to render any aid. 3. Even though, according to the rules and conditions just outlined, all of this could be carried out without grave sin (save for the occasion of scandal), nevertheless a certain taint of superstition might still become entangled with it if such practices were to be observed within the Church; indeed, we would deem it altogether unacceptable. As for the veneration of the deceased among Christians, while we may, in general terms, accommodate it in line with the teaching of Saint Augustine—co-author and future superior of Valerius at Bona, where he also listened to the teachings of the Holy Doctor—who pronounced a condemnation in Bavaria concerning the belief that the souls of the dead would respond to the mere offering made to them: this error, as we have noted, is not found among the Christians of China. Should it nevertheless be encountered, one would then follow the apprehensions expressed by Saint Augustine himself, who, both on his own account and through others, offered three counsels to the aforementioned Saint Valerius, primate of Africa. He advised that rather than forthwith confessing the truth, one should gradually and with due confidence eradicate similar abuses still prevalent in those churches. Accordingly, Christians who attend such pagan altars ought to be judged according to the specific errors involved therein, and it is in accordance with this assessment that their participation in such rites should either be permitted or prohibited. 9. Question The ninth question concerns the fact that Christians not only approach the Tiao—that is, the altar—by kneeling three or four times, offering incense sticks and perfumes to the recently deceased in their own homes. To this devout offering they add, together with the image of the unfortunate departed, a small tablet fashioned from lacquered wood, upon which are inscribed the words: “This is the seat and dwelling-place of the soul of the said deceased.” Moreover, the Fathers of the Society themselves wear white silk veils—customary mourning garb in China—and personally visit the chamber of the deceased to conduct the exhumation. Such is the case.

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[Page 1] [Main Text] The custom known as *Dian* is that relatives or friends of the deceased customarily offer condolences, coming from the practice of *Laura Dian he Ven-chun* (that is, inquiring about the death) accompanied by acolytes, for the purpose of paying their respects; or they may send someone to enquire after the health of their acquaintances, which is termed *Pedu Ven ngan*—that is, to inquire after one’s repose—as further elucidated in their texts. The custom whereby the living express sympathy to those who were not personally acquainted with the deceased is properly designated *Dian*, involving inquiry concerning the death. One might wonder why it would be appropriate to ask the deceased themselves about their own demise; however, when the person offering condolences was indeed known to the departed, such an act does not constitute a courtesy extended to the living, but rather falls under the category of *Ngay Soc elt*.

The ritual corresponding to the term *Dian* unfolds as follows: the body of the deceased is placed in a coffin, which on the third day is set up in the most suitable room of the house. Beside the coffin is displayed a portrait of the deceased, surrounded by lit candles and incense of a particular kind, such as *capreste*, whose scent is either funereal or less than pleasant. Around the coffin stand the mourners, awaiting the arrival of guests. Those who first pay their respects perform three profound genuflections before the deceased, to which the mourners respond with an equal number of genuflections from their respective positions at the *Cabada*. This gesture serves as a form of reverence towards the guest, expressing gratitude for their presence, after which the visitor takes his leave and returns home.

The additional board bearing the inscription is not employed during this ceremony, given the significance of the term *Dian*, which conveys that this custom, though distinct, shares certain affinities with other rites intended to console the bereaved over the course of many years. As our experience spanning numerous years in the mission field has demonstrated, this practice originates from the *Peticia deseur Livros*, where it is clearly distinguished from mere politeness or formal urbanity. Nevertheless, even in cases where good social etiquette dictates otherwise, J. nevertheless proceeds according to these established norms.

[Marginal Notes] [At the top left] R. [In the centre right] [UNCLEAR: possibly “268” or a cataloguing mark] [Stamps] [At the top right] Circular seal bearing the inscription: “LIBRARY * LISBON *”. In the centre of the seal, an illegible coat of arms or symbol. Above the seal, a handwritten numeral “268”. [Signatures] [At the end of the page, on the right] [ILLEGIBLE: ~4 characters]—a signature or initial partially obliterated. [Archival References] No archival references are visible on this page.

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[Page 1] [Main Text] With the honours and courtesy accorded to Confucius and his followers, we are, in conscience, obliged to permit, before us, Lancarad of China (together with our aga Musacao of so many souls), that which I have hitherto refrained from doing. I shall not fail to acknowledge the distinction between the courtesy shown to Tiao and that paid to Confucius; for, although we are regarded as foreign Aracos, it does not impose upon us the same obligations as would be incumbent had we been native to this land. It is therefore imperative that we refrain from engaging in such practices, since, even within the Tiao tradition or concerning the deceased, to persist in them would inevitably incur grave offence among those who are averse to them. Above all, the Kingdom places great emphasis on these matters, and indeed, to state plainly—since we have consistently sought to explain to Christians all those ceremonies which we regard with suspicion—from the inception of this Kingdom’s conversion to the present day, the most severe encounters and persecutions we have endured have arisen precisely from this doctrine of honouring Confucius and the departed. It was under the pretext of eradicating this practice from the Kingdom that we were accused. To assert here, then, that what has been set forth regarding sacrifice and idolatry amounts merely to addressing the dead, and to treat the matter in too broad a fashion without attending to the underlying rationale of sacrifice—as if every Chinese individual, upon death, were immediately canonised and held to be a saint among the living (especially those best known to them)—would be wholly misconceived. The common perception, often tinged with timidity and prejudice, which the Chinese entertain concerning this ceremony or custom, merits careful consideration; yet, one might nevertheless advance an opposing argument. For instance, should it be maintained that the spirits of the deceased rest in hell, then, by parity of reasoning, no honour ought to be rendered to them. In response, we would contend that such honours are not properly directed towards the soul of the departed, now consigned to the netherworld, but rather serve to console their relatives and to express sympathy for the loss of friends and acquaintances. Nor do I deem any theologian to require that Catholic courtesy should be concealed to such an extent as to manifest itself solely through the act of bearing a torch or donning a hood at the funeral of King Serge. Indeed, he was counted among the martyrs solely because he refused to yield to the demand to extinguish a single torch or to remove his hood; similarly, other courtiers in the Metropolitan realm observed the customary honours paid to the deceased king. And even within this very Kingdom of China, we shall demonstrate the same. [Marginal Notes] [Top left]: “804” [Stamps] [Top left]: [UNCLEAR: circular stamp with partial text, possibly “ARCHIVO.”]

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[Page 69] [Main Text] A royal decree has long been the custom in this Kingdom that all should observe three days of mourning upon the death of the King. However, if such mourning—being, as it were, a shadow of the departed—were to be extended indefinitely, not only during the monarch’s demise but also in perpetuity for every individual’s own deceased relatives, then the entire world would be shrouded in black. It is utterly impossible for any kingdom to sustain such an arrangement; indeed, among Christian peoples of Europe, particularly the Italians, even the most exalted names of pagan antiquity—such as Hercules, Scipio, Fabius, and others of like renown—are regarded as worthy of commemoration in honour of the dead. Thus, the good faith of the living finds expression in this practice. Cardinal Charles Borromeo, while visiting the churches within his diocese, accompanied the Venerable Manuel de Faria of the newly established Society—a man of letters widely known throughout Europe—who had arrived in Rome from Lombardy. Upon entering the church, the priest noticed on its façade or frontispiece a remarkably beautiful marble statue. It depicted Pliny the Elder, a Roman figure of great distinction. The cardinal, however, requested that the statue be removed, arguing that it was inappropriate for the image of a pagan whose soul was consigned to hell to stand at the sacred entrance of a church dedicated to God. “We ought not,” he declared, “to treat that place as holy.” To which the saintly cardinal replied: “But consider Varad Multre, a citizen of this land—an ornament to his homeland.” Moreover, King Jehu ordered that Jezebel be accorded due honour (even though he had branded her as accursed and condemned her), on the grounds that she was the daughter of a king—motives that were purely human and political in nature. Only in the case of Saul did David express a similar judgment, condemning him as forsaken by God and as one who brought about his own destruction. Nevertheless, despite this, the king nevertheless praised and thanked the inhabitants of Jabesh-Gilead for having provided a proper burial for Saul, saying: “Benedic, Voi Dno qui fuisti misericordiam hanc cum Dno vello, saul es- peu-tibi eum,” from which it is evident that, although David refrained from paying homage to that pagan—albeit a highly esteemed and eternally damned soul—it was nonetheless a grave error. For, in doing so, David was acting much like parents who bestow upon their children the names of righteous pagans, thereby implying that they hold those individuals in high regard. In contrast, the rites observed in China for the departed involve prostration with bent knees; whereas we respond with a bow or a nod—not with prayer, as is our custom. [Marginal Notes] [Top right corner] 69 [Stamps] [Top right corner] (Circular seal bearing a partially legible inscription: “LIBRARY . A*71.)

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[Page 1] [Main Text] To bow, to incline the head, to bend the knee, or to prostrate oneself with the face to the ground, etc.: it is as though faith were reduced to a mere act of outward ceremony, whereby any slight gesture suffices to constitute an offence; if courtesy and honour are thereby disparaged and condemned—and indeed prohibited—then it follows that no such display of respect ought to be accorded to one who merits all honour. Accordingly, any slight inclination of the head (even in imitation of idolatrous practice) incurs no less culpability than prostration with the face upon the earth; save only where there exists a clear distinction between acts of genuflection performed in solemnity before the Blessed Sacrament, which are rightly directed towards God alone and not towards human beings. One may hold this view either independently or on the authority of others, and communicate it accordingly. The province of Xengi was separated from the territories of other kingdoms by its western frontier; hence, at times—though more often than we would wish—a new ecclesiastical movement has arisen within that metropolitan centre. While I was myself engaged in acts of devotion, I observed that certain individuals failed to pay due reverence to the image of Our Lady, kneeling upon the ground and inclining their heads until they touched the floor. This struck me as curious, for it was maintained that such veneration should be reserved exclusively for Jesus Christ (in accordance with the sentiments we entertain towards Him), and not for Mary; for the prostration of the head unto the earth is fitting only when addressed to the One who fashioned humankind (as an acknowledgment and acceptance of divine grace), and not to any created nature. Moreover, I noted that some persons seemed unaware of the appropriate norms they ought to follow; for, having been trained in practices foreign to our own tradition, they lacked the requisite understanding of what constitutes proper worship in the European context, tending instead to confound inward piety with outward ceremonial observance, whereas it is precisely the inner intention that confers true spiritual significance. 1. Question: The tenth point concerns whether the Fathers permit Christians to place in their private chambers, upon their altars, small tablets upon which the Chinese customarily inscribe the names of departed souls, accompanied by offerings of flowers and candles. Furthermore, it is asked whether the Fathers likewise allow such altars or memorial tablets to be situated adjacent to the principal altar, where the image of Our Lord Jesus Christ and other sacred icons are displayed. In reply: Among the Chinese, even those who remain pagans, there is no established belief concerning the souls of the dead.

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[Page 176] [Main Text] They settle like birds upon the wood of those tablets, in some instances scarcely more than a handful, much as songbirds perch upon a branch; and they readily reveal themselves within the broader tenets of the three principal religious traditions that permeate China. For the first of these, that of certain atheists, there is nothing to suggest any preparation of a dwelling-place for what, in their view, comes to an end with death, all things ultimately returning to a state of non-being. The second tradition, that of the pagodists, speaks of souls in two distinct ways: either they transmigrate from one body to another—be it human or animal—and remain therein; or else they pass on to the Elysian Fields of India—the homeland of Te, or the chief pagodist and teacher of the law—and to Lavium Opera, that warrior of ill fortune. As for the tablets, however, they offer little support for such a conception of the soul’s ultimate destiny or its attainment of rest. The third sect, that of the Chinese literati, remains to be considered. According to them, virtuous conduct ought not to be prompted by resentment or compulsion, but solely by a sense of duty and esteem, by love of virtue (a principle likewise found in our own writings: “Virtue itself is its own reward”). Nevertheless, certain members of this school also teach that, following death, there ensues a recompense for good and a punishment for evil, designating for this purpose various abodes, as we might put it. Thus, they hold that the souls of the great saints ascend from the body into heaven—such, in their estimation, being the case with their Twelve Sovereigns of Exun, with their master Confucius, and with other figures of comparable stature. Conversely, the souls of the exceedingly wicked are consigned to Hell, where the Kings Keye and Chei, together with other particular malefactors, are said to reside. Meanwhile, the souls of those who were neither wholly virtuous nor altogether depraved dissolve into the air, becoming vapour and smoke.

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[Page 87] [Main Text] are placed in the air). When combined with aerial power, they move about like this: they wander from place to place without any fixed abode or seat to which they might return. The tablets are set up for this purpose. It is as though one were examining bees. While flying through the air, they would alight somewhere; yet such an idea cannot be accepted according to the doctrine of the Chinese learned scholars, for all of them employ the practice of using tablets and do not recognize the existence of a specific place where the soul of their ancestor or of the deceased resides and whence the shadows emanate. There is also the belief among certain peoples of a definite time when the souls of their departed ones roam abroad in the air, whereas others maintain that these souls remain seated in those particular fields. And the followers of the Utoda sect likewise make use of tablets. From this it clearly follows that the tablets are not employed to provide seats for wandering souls, but rather serve merely as a means of inscribing the name of the deceased. In this manner, at the designated spot, they direct their intention towards what resembles a portrait of the departed person, addressing it as if the latter were still alive. Nevertheless, it must be acknowledged that the presence of the souls is conceived to reside within those very tablets. They do not regard this as any real or tangible assistance, but rather as something metaphysical and imaginary, as the licentiate Matieur has already briefly noted in the province of Go Kiem di Zendo, where such shadow-like representations in their writings were termed “I jucay,” meaning “shadows fashioned after the likeness of true presence” (that is, moral and imaginative rather than genuinely corporeal). As for the placement of the tablets, which many Christians keep beside sacred images, it should be observed that this is not customary in this kingdom; however, in the cleanest and most suitable part of their rooms, some Christians do indeed set up the tablets, even though they also display sacred images, thereby highlighting the position of the tablets. This arrangement reflects their desire to keep these two objects close to one another, since, for the most part, Christians are poor and their dwellings are small, and moreover, many do not possess two separate rooms; consequently, they place both items together in the same space. Such is the case with those who have both the tablets and the shrine containing sacred images in their living room. Finally, it is evident that there is no special veneration accorded to these tablets; nevertheless, we shall nonetheless discuss the possibility of eliminating these and other similar customs or fables, drawing upon the teachings of the two Augustinian Fathers C. Sum de Boia, Doctor of Inga. [Marginal Notes] [At the top left] “87” [Stamps] [At the top left] [UNCLEAR: circular stamp with partial letters “YCL.”] [Signatures] [At the end of the page] “C.”

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[Page 12] [Main Text] Letter I. We tolerate and permit, to the fullest extent that lawful authority allows—though not beyond it; we proceed entirely within the bounds of the law. I have already given you a sacred drink; yet I do not grant it to them—for they were not yet capable of receiving it. II. Question: On the eleventh occasion, certain learned men or other persons from the Kingdom would frequently put forward to the Fathers of the Society of Jesus several grave and weighty doubts, such as whether Confucius was indeed the Second Teacher; whether it is licit to have multiple wives, as did T’ao and Ch’un, who were two of their ancient kings and are regarded as saints; and other similar queries. The aforementioned Fathers have responded with equivocations, since it is deemed advisable that the Chinese should not be disturbed or take offense if they are answered in a manner contrary to their teacher and to the laws established within their Kingdom. Should this course continue, it will result in the dismissal of the ministers of the Gospel. BX Therefore, let the Fathers no longer reply to such questions by means of equivocation; rather, let them speak with candour, tempering their responses with compassion and due prudence, so as to safeguard the truth without incurring the displeasure of that Kingdom. While residing in Macau, we engaged in discussions with certain literati (two of whom were particularly well-suited), namely Sum Bellei (who was especially skilled in facilitating the baptism of the people). It was stated that our holy Law stands more firmly among the literati of China than does the doctrine of Buddhism, owing to its moral virtues and precepts grounded in truth (namely, the capacity to attain virtue through natural reason). Accordingly, one may rightly apply to this Law of the Literati (considered in isolation from its admixture with other sects) what Saint Augustine wrote concerning the Platonists: “Indeed, the Platonic school of philosophers is, of all others, the easiest to convert to Christianity after only slight modification, since their discipline is most in harmony with the Christian faith.” Nevertheless, while we make concessions in regard to their practices, we must not thereby compromise our own worship. Let us therefore strive to establish a position whereby dispensations may be granted under certain conditions, basing our argument not upon the Ten Precepts of the Dialogue, but rather upon those contained in the Article. [Marginal Notes] (In the lower left-hand corner, written vertically and partially truncated:) epit ad divort, deuua Relig. [Seals] [At the top right] Circular seal bearing the inscription: “NATIONAL LIBRARY OF MADRID” and the numeral “21” at its centre. Below the seal appears the number “12”. [Signatures] No signature is visible. [Archival References] No archival reference is discernible apart from the stamp of the National Library of Madrid.

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[Page 1] [Main Text] From the dialogue, I interjected with the following remark: “I am at a loss to understand how Your Lordship might demonstrate that this is God’s law. The Chinese literati hold divergent views; even among those points on which they do agree—out of the twelve articles of our holy Law—we can scarcely concur beyond the first article (assuming, as seems most probable, that the literati acknowledge the Creator). As for the remaining articles, the differences between them are vast—indeed, as great as the distance between earth and heaven.” Having spoken thus, I perceived that the literati were somewhat taken aback by my response, yet they showed little inclination to pursue the matter further. On the following day, one of the two interpreters—who was a licentiate—addressed me thus: “Father, the Chinese literati are exceedingly prudent; it appears to me that we would do well not to press the issue further, but rather to safeguard what has already been gained. Let us refrain from offering any concessions that might lead them to demand still more, thereby jeopardizing all that we have so far achieved.” So spoke the licentiate. It may well be that in that very encounter God had ordained some measure of discernment; indeed, I often reflect upon the fact that I did not avail myself of certain clarifications—so to speak—and I frequently regret that I failed to seize opportunities to dispel ambiguities. For it is quite common, when the Chinese converse with us, to inquire whether their own learned tradition is, in essence, identical to ours. In such instances, one might readily ask: Is there any compatibility between light and darkness? How can the principles of the Law be reconciled with the forces of obscurity? Nevertheless, in order to persuade them toward the truth, the members of the Society of Jesus seek to win their confidence without relying upon mere benevolence. In response to that particular question, we explained that within this sacred Law there exist two distinct categories of truth: the first comprises those truths which are accessible to natural reason—for example, the sanctity of human life and the prohibition against murder or adultery—while the second encompasses those truths which transcend the reach of natural reason. These latter truths are revealed through faith: namely, the affirmation of God’s unity and eternity, His redemptive intervention on our behalf, and many other doctrines. However, the truths belonging to the second category require no demonstration, since they are indelibly inscribed upon the human soul by the hand of the Creator Himself; nor is it necessary to invoke them in prayer. Our intellectual capacities, moreover, are insufficient to apprehend them fully; consequently, whenever we attempted to articulate them, we found ourselves beset by considerable uncertainty. It was, in truth, God who provided guidance in such matters. With regard to the truths of the first category, however, the literati generally concur: these are grounded in divine wisdom. The Chinese literati, in their quest for rational understanding, are indeed capable of discerning the light of reason, for wherever there is genuine truth, it will inevitably reveal itself.

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[Page 172] [Main Text] And goodness proceeds no further than from a single principle, which is God; however, those of the second kind, being supernatural, remain entirely concealed from natural reason. We come to know them only through Revelation, as set forth in the Law of the Apostles. Since this Law is living, it cannot be reconciled with that of the learned, although the divergence is not positive (as in dilemmas), but rather privative; for even if it does not directly contradict, it nevertheless opposes it to some extent. With such considerations, I found myself more satisfied and content regarding this paganism, being prepared to accept its tenets without denying my own. Turning to the specific case of Confucius (to which Father Frey João Baptista drew attention), the Chinese often asked us whether he had spoken about these matters or not. To this we responded by means of his own syllogism: a major premise of absolute truth combined with a minor conditional premise, from which—according to their expression, “only less”—there also arises a conclusion that is likewise ‘less’. By this I mean: anyone who, throughout his life, came to know God above all else, and who dies in such love and knowledge, shall be saved. If Confucius indeed possessed this knowledge of God, then both in life and in death he was undoubtedly saved. To this syllogism we added the following: the major premise is certain; the minor premise may be ascertained from the books of China and other writings concerning Confucius. In response to the Chinese, we would cite instances where they themselves acknowledge that “if one were to create a sea, it would not be far from doing so”. Such a statement might serve as an apt reply when someone asks: “Is it worth paying much?” One could say: “Why not simply melt down the gold?” But why do you not respond? The Lord, speaking absolutely, declared: “He who takes up the sword shall perish by the sword.” He well knew that either of these two replies would likely cause scandal; yet he instructed them to present a coin, and, holding it aloft, asked whose image it bore. Upon being told that it was Caesar’s, he replied: “Render therefore unto Caesar the things that are Caesar’s, and unto God the things that are God’s,” thus tempering his answer so as not to offend, while at the same time directing the discussion solely towards the salvation of Confucius. For if we were to assert categorically that he was damned, we would thereby place him in hell; whereas, by offering a more moderate assessment—one that neither condemns nor exalts him unduly—we would avoid provoking hostility and thus hinder the spread of the Gospel. Nevertheless, in conformity with the teaching of Saint Mo… [Marginal Notes] [At the top right] 13 [In the upper-right corner, over the seal] [UNCLEAR: possibly “R. P. M.” or similar, partially obscured] [Seals] [At the top right] Circular seal bearing a partially legible inscription: “[ILLEGIBLE: ~8 characters] RAOA * [ILLEGIBLE: ~6 characters]” — containing an unidentified central coat of arms, a serrated border, and a faded wax or ink impression.

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[Page 1] [Main Text] We must proceed in the manner I have described, from which three outcomes ensue: first, that truth remains intact; second, that we preserve the goodwill of those whom we seek to win over to the sacred cause; and third, that our actions are aligned with divine purpose. Here arises the question: the path to Heaven is discerned through a love for the true God. Even if we were to suppose that we might conceal or deviate from the truth, we would still find ample precedent in the example of the Father, who, when formally questioned concerning the case of the adulteress, initially maintained a semblance of silence and did not directly address the matter at hand—“Let him who is without sin cast the first stone”—for he anticipated that the accusation would ultimately be withdrawn. Moreover, Father Frei João Baptista observes that ambiguities arise when we are asked whether Belicito has multiple wives, as did Kings David and Solomon, whom the Chinese revere as saints. Such a query contains several layers of misunderstanding. The first concerns whether Belicito indeed possesses numerous wives, akin to those held by Kings David and Solomon; the second asks whether it was lawful for these two kings to have more than one consort. In response to this latter point, Father Frei João stated: “We answered evasively.” While such an approach might provoke impatience, to claim that, in addressing the initial inquiry—namely, “Does Belicito have many wives?”—we offered an equivocal reply seems excessive on the part of the Father (and, one might add, indicative of undue emotional involvement) in departing from the straightforward expression of doctrine. Indeed, since this particular point pertains to a fundamental evangelical truth, it requires no further elucidation, much less ambiguous interpretations. Furthermore, within the Kingdom of China, the evangelical truth is so widely recognized—that our holy law permits only a single wife, even for the sovereign—that had we resorted to equivocations, such a principle could scarcely have attained the degree of general and public awareness that it has already achieved. Therefore, I shall now respond to the first part of the question. Let me now explain how we addressed the second: Was it lawful for Kings David and Solomon to maintain multiple wives? I confess that we immediately affirmed categorically that they had indeed sinned in doing so, yet we did so without causing them unnecessary offense. At the same time, we acknowledged that natural law does not prohibit the multiplicity of wives—indeed, certain theologians regularly espouse this very view—while simultaneously declaring the obligations imposed by Divine Law, which permits but a single spouse. Lastly, we asserted that these two illustrious kings may be compared, in their respective eras, with the ancient patriarchs.

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[Page 173] [Main Text] concerning Judea, and that, as has been observed, the practice of having many wives was also aided by this very circumstance. He then proceeds to offer some account of Judea (as is the case with other more ancient nations), since China has always engaged in trade with all the kingdoms of Asia. To what has been said we reply that our grounds are not sufficiently solid, although it may possess a certain semblance of truth. In response, theologians distinguish between two kinds or orders of truths: those which are directly accessible to natural reason—the light of reason—and those which are derived from the former as conclusions. The former are more readily known and exceedingly certain; in the moral sphere they correspond to the first principles found in speculative philosophy, such as “Do unto others as you would have them do unto you,” and “Do not do to others what you would not wish done to yourself,” together with similar precepts applicable to particular cases. These principles possess an intrinsic evidence from which their knowledge is derived: “Thou shalt not kill,” “Thou shalt not steal.” Truths of the second kind, however, are deduced from the former as conclusions; they do not, nevertheless, enjoy the same degree of evidential force as the primary principles. Now, the proposition that it is permissible to have many wives constitutes a truth, albeit a natural one; yet it springs from principles so obscure that certain theologians—according to their view—contend that it cannot be regarded as produced by divine natural law nor as apprehended by the light of reason. Aristotle discoursed upon these two genera of truth when he placed before us the prohibition: “Let no man pluck out another’s eye,” which Alexander explains thus: by withdrawing an arrow, one may miss the mark (especially if the target is small and poorly defined). There is nothing to suggest that the initial principles and evident truths should be set aside; rather, the less evident conclusions drawn from those first principles remain valid. As Saint Thomas Aquinas elucidates, even though one might err in applying them, the premises themselves remain patent; hence, while we may fail to discern fully what lies concealed within the cave, the light of the opening nonetheless reveals the reality of the matter. Nevertheless, the extent of our vision remains limited to that which pertains to the initial principles alone (as the philosopher observes); accordingly, it becomes difficult to attain certainty regarding those truths or doctrines which are contained therein. “For,” he asserts, “we cannot conceive of a state such as Sparta,” whereupon he goes on to expound the difficulties involved. [Marginal Notes] [At the top right] 173 [Vertically along the right margin] Bellarm. de matrim. c. 11 Sanch. de Mari eo. 2 lib. 7 dup. 82 n.° 78–12 Inr. lib. 2 c. 9 an. 1. de. [Below the preceding note, along the right margin] Lib. 2 metaph. c.

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[Page 1] [Main Text] Let us now address the primary principle underlying all other truths as their constituent parts. This principle, however, is difficult to discern, whereas its resolution is straightforward: it concerns the multiplicity of wives in contravention of the law of Natural Light. For this truth does not belong to the first order—where ignorance cannot be deemed invincible—but rather to the second order, wherein invincible ignorance may exist and thereby afford an equal excuse from sin. Accordingly, it is entirely plausible that the aforementioned kings did not sin by taking multiple wives, since they might have been subject to invincible ignorance regarding the natural law that prohibits such practice. This is not a response couched in equivocation, but one grounded in rigorous evidential theology, which upholds the truth without offending the sensibilities of others; for to offend would do no more than render their salvation more arduous, by teaching divine law contrary to the counsel of Saint Augustine: “the secret purposes of God are directed towards doing good, not towards bringing harm.” Moreover, were I aware that such a position would scandalize the Chinese, I would never have asserted that those kings were guilty of sin, having sound principles at my disposal whereby their innocence might be established. It behoves the preacher, in order to uphold our Faith, to refrain from presenting the uncertain as though it were certain. I shall conclude this point by citing the example of Saint Paul, who, while living among the Gentiles, accommodated himself to them all, adapting his manner and discourse accordingly, saying: “I have become all things to all people, that I might by all means save some.” As he walked through the streets of Athens—and as Saint Jerome relates, following Baronius—Paul observed numerous altars, among which was one dedicated to “unknown gods,” inscribed: “Gods of Asia, Europe, and Libya; unknown foreign deities.” Ascending the Areopagus, he proclaimed the hidden doctrine concerning the one true God. Had he informed the Athenians that all their idols were demons, I maintain, he would have incurred their hostility. Instead, he chose to speak with benevolence—without provoking scandal—so that his message might be received with greater openness and yield spiritual fruit, acting with divine prudence. Thus, he pointed out among their many altars one bearing the inscription: “To the Unknown God,” and declared: “Therefore, it is this One whom you worship without knowing Him; Him I proclaim unto you.” For even amidst a multitude of deities hitherto unknown to them, there existed, in truth, only one True God; yet they had erected an altar in honour of that very deity, while simultaneously offering sacrifices to others. But Paul confronted Goliath with a single weapon. Saint Jerome remarks: “Since there are many gods, he did not deem it necessary to name each individually; rather, he addressed ‘the Unknown God,’ precisely because that altar bore the inscription: ‘To the Unknown God.’” [Marginal Notes] [Left-hand margin, top]: Aug.

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[Page 15] [Main Text] was the practice of many decades, rather than that of a single mercenary rhetorician, who cited the Apostle’s argument against the Athenians from the very altar: “The Unknown God.” It might appear at first glance that he was preaching against idolatry; however, he neither denied the reality of death nor claimed to be its inventor, as some have suggested regarding the Apostle. On the contrary, his purpose was not merely to denounce idolatry, but to reveal the one true God whom we worship—thus dispelling all such misconceptions—through zealous yet prudent and circumspect discourse, a mode of teaching which the Apostle himself had learned in the third heaven. From him we likewise learn how to engage with the proud adversaries of the Gospel by employing both spiritual weapons: namely, the sword of the Spirit, which is the Word of God (that is, the Gospel), wielded with equal skill on either side; thereby granting them the opportunity to recognize their own errors more readily and to embrace the truth with greater ease. For this purpose, it is essential that the preacher act with genuine goodwill. This principle underscores the importance of not despising those who are still ignorant of the true God, but rather of presenting to them an image of Him through patient exposition or through persuasive dialogue, so long as they remain within the bounds of due respect and obedience.

Question 12: The twelfth question asks whether, when the confessors absolve Christians, they may not also permit them to commit all the acts previously mentioned, without thereby approving or endorsing them as morally good. Rather, they would allow certain actions only to avert a greater evil, as is customary in well-ordered commonwealths; in such cases, one might say: “Ad durum cordis eorum”—that is, they are permitted because, even if the confessor did not grant absolution, these same sins could still occur. By absolving them, however, the confessor does indeed approve of their doing so, albeit only insofar as such acts are morally indifferent. This is precisely why absolution is not granted in other instances.

Answer: I do not perceive any specific case presented in this question. To illustrate, let us consider the following example: Suppose our Reverend Father Frey João of the Order of the Company were to absolve the neophytes of all the matters raised in the preceding eleven questions. In response to this hypothetical scenario, we would state the following: First, it must be understood that, when a penitent reverts to sins already confessed, this does not imply that the confessor has approved or permitted those sins; rather, it indicates that, being a weak human being subject to external temptations, the individual has once again succumbed to them. Second, it is evident from the above that permission or absolution should always be granted only under appropriate circumstances. Whether or not absolution is actually conferred, the confessor retains the authority to determine when such permission may be extended.

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[Page 1] [Main Text] by reason of the hardness of heart, lest, in seeking to avert a less grievous evil, one fall into a greater; as he who is versed in Christian doctrine well knows. And whereas such matters are often not treated in theological works, concerning faith… it seemed to me that all ought to lay aside their own opinions and entrust themselves to the prudent judgment of a missionary confessor; for we have been nourished from our earliest years within the Company, imbibing those principles which we learned in Europe, together with an extensive knowledge or practical experience of Chinese books and customs. Thus does Father Frey João Baptista offer, in these pages, nothing other than his ardent desire for the spiritual welfare of many. In this brief treatise I have endeavoured to set forth clearly that which may satisfy anyone who wishes to read with open-mindedness and a pure intention, free from personal bias. And it is evident throughout: the Company’s approach to the conversion of China has never consisted either in deception or in dissimulation of wrongdoing, but rather in discretion, prudence, and sound judgment—qualities which have always proved to be most efficacious, and especially so in my own experience, for the conversion of the Gentiles.

Heretical credulity, as was clearly demonstrated in the case of that disciple of Saint Macarius, who, upon encountering a pagan whom he had previously received kindly, addressed him sharply: “Whence comest thou, O demon?” Whereat the poor man Simon was so scandalized and thrown into confusion that he ill-treated that wicked monk who had spoken thus, being wholly ignorant of the sanctity of Macarius. This incident occurred later, after they chanced to meet again on the same journey; when the pagan greeted him with gentleness and courtesy, saying: “Why art thou within me?” Such conduct might perhaps be judged reprehensible; yet it was prompted solely by a desire to labour diligently and to avoid idleness. By means of this courteous demeanour, the pagan penetrated the monk’s defences, fell at his feet, wept, and prayed; whereupon he came to embrace the religious life in a manner both eminent and devout. Hence it is plainly apparent that unbridled fervour and zealousness, if exercised without due discretion, tend to provoke resistance, whereas the paths of gentleness and charity work profoundly upon the human spirit.

An instructive example of this principle was afforded us by Father Peter Faber of our Society, one of the earliest companions of our holy Patriarch Ignatius. He laboured in Germany with apostolic zeal and extraordinary talent, as the new chronicle relates: the most effective means at his disposal for bringing heretics back to the Catholic Faith was, as they say, to mingle familiarly with them, to win them over as friends, and thereafter to insinuate into their minds the truth of the Catholic religion—the sacred love of God and of one’s neighbour—whereby they were readily converted and drawn unto the Church. This method depended not only upon divine wisdom but also upon a shrewd understanding of human nature, as will be seen in the following instance.

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[Page 175] [Main Text] And a great friend of our Fathers. (Although one might think) that, owing to an excessive zeal in one of them to combat the sects of this Kingdom, while overlooking the failings of another, he would feign indifference and turn a blind eye, I nevertheless regarded as a friend a certain grave Mandarim who resided in his own household. There was also a discreet and eloquent man, albeit of ill repute; yet another learned and virtuous individual whom he likewise brought under his patronage. As a trusted guest within that household, he soon began to censure the prevailing bad customs and erroneous opinions. Having first contrived to secure the Mandarim’s favour so that he might expel the newcomer from his residence, he effectively discerned the intentions of his rival. Since the latter already enjoyed deeper roots and greater goodwill among the Mandarim’s circle, with but a few well-chosen words he succeeded in persuading the Mandarim forthwith to dismiss the new guest from his abode. Whereupon the Mandarim, adopting a somewhat evasive tone, addressed the newly arrived priest: “In your view, is it indeed an error on the part of this learned and virtuous cleric to seek to cast out from the Mandarim’s household that ill-mannered and uncultivated fellow?” The priest replied: “Such an expulsion would be most unwarranted.” He further remarked that it was highly imprudent for anyone to attempt to thrust himself beyond the Mandarim’s sphere of influence; for, before anything else, one ought first to win the Mandarim’s heart—and only thereafter should one endeavour to undermine the position of his adversary. “You are quite correct,” rejoined the Mandarim. “It is precisely this counsel which I have often given to the Fathers to follow: namely, to remain steadfast in the Lord’s divine injunction that we should never judge the sects of the heathen with undue fervour; for these ancient beliefs have deep-seated and firmly entrenched foundations, and they prove far more difficult to eradicate than to drive the missionaries themselves out of this Kingdom. Rather, by patiently cultivating the goodwill of the kingdom’s learned and prudent men through exemplary virtue, one may more readily introduce the Law of God into their hearts—entering through one door, only to see the idolatrous sects depart by another. Such is the lesson conveyed by the vision of the living creatures in Ezekiel, as emblematic figures of the Evangelical preachers: one represents strength, the other prudence. In this ministry, it behoves us to cultivate both qualities and to equip ourselves accordingly; for strength without prudence would degenerate into reckless or even furious impetuosity, whereas prudence devoid of strength would remain timid and ineffectual.” [Marginal Notes] [Top right corner] “M. 28” [Stamps] [Top right corner] Circular seal bearing a partially legible inscription: “[UNCLEAR: .NACIONAL.]”

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[Page 17] [Marginal Notes] — [In the upper left corner, vertically] 1 machab, 5 n 55. 967 — [At the top, on the left, above the text] (Illegible — partial circular mark) [Main Text] Great zeal to achieve victories and great successes, yet lacking any of them, results in utter failure. This very thing befell Joshua and Lachanas; for now, following Judas Maccabeus with eagerness but without strength or prudence—uttering the words “Let us also make a name for ourselves”—they would be defeated, since they did not seek sound counsel from Judas. Indeed, as the sacred text declares: “For they went not unto Judas and his brethren, supposing that they themselves could do valiantly.” Yet they were not of the stock of those men through whom salvation came to Israel; strength without counsel is mere temerity, and as such it can never succeed (“Priests have been seen to fail in battle when they seek to act valiantly without counsel”). At the very least, this passage should remind each of us that without God we cannot all accomplish everything, and there would be no harm in following the course charted by the more experienced pilots who are well-versed in this trade. It is told of two boatmen of the Tagus River a story which seems particularly apt at this point: they were descending the river towards Lisbon with a strong tailwind; however, one of them was greatly dissatisfied. Together, in mutual confidence, they resolved to sail ahead. But this decision led to disaster, for when the vessel encountered a small wave, how could it possibly withstand such a strain?

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[Page 176] [Main Text] At times, within our residence—and drawing upon books devoted to the study of the language—we would also find ourselves engaged in matters pertaining to the throne. Various individuals from his entourage, according to their means, extended alms, prayers, and candles, thereby practising the same forms of charitable conduct. In the province, Fathers Júlio Alenis and André de Domínguez of our Society interceded on behalf of the several Fathers of the Orders of Saint Dominic and Saint Francis; likewise, Father Hues Semedo, as procurator of this Company at Rome for Chinese affairs, undertook similar efforts. He lodged in Náncham, the metropolis of Kiang Province, and for many days accommodated a Franciscan Father in our house, treating him with the same generosity and charity that he accorded Father João Adamo of our Society at the Imperial Court in Beijing. Moreover, certain Franciscans came to his aid by granting him various loans, even in circumstances of acute financial hardship, as is evidenced by the remittance made to him in Macau by the said Father.

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[Page 18] [Main Text] As for those who have been expelled from China, we too shall follow in their footsteps in the month of July. Moreover, there are forty thousand souls whom the Fathers of the Society have already baptised within the Kingdom, together with many thousands more whose baptism may be expected through the preaching of the Gospel. At the very least, this causes us to fear a repetition of what occurred during the illustrious expedition to Japan, where the imprudence of certain Spaniards brought about its utter failure, as Father Luís de Froilán of our Company relates with due circumspection in the second part of his History of the Kingdoms of Japan, which he had printed at Malta in the year 1670, in Book Three, Chapter Five; so that precisely from the quarter whence succour ought to have come, we now find it obstructed. Wherefore, let us all strive to adopt the counsel which Abraham gave to Lot: “Let there be no strife between me and thee, nor between my herdsmen and thy herdsmen; for we are brethren. Behold, the whole land is before thee; depart, I pray thee, from me: if thou wilt go to the left hand, then will I go to the right; and if thou choose the right hand, then will I take the left.” And should one not be satisfied with Abraham’s advice, there are indeed many distinguished Portuguese who possess both talent and eloquence concerning the spiritual conquests pertaining to Asia and to the Crown—might it not be fitting to enquire into the manner in which the Fathers of the two sacred religious orders conduct their preaching within the Kingdom of China, and by what means they risk everything for but a small gain? To this question Fray João Falão replies: how much money would it really cost to undertake such an enterprise? The Spaniards seek to conquer China (a matter of Castilian pride?). They go forth into the streets to preach, thereby stirring up the populace—a course of action most hazardous and strictly prohibited throughout the Kingdom. Thirdly, they accord to the Chinese certain spurious political honours in honour of their deceased ancestors. Fourthly, the same authorities forbid any form of worship directed towards their teacher Confucius; yet even the slightest pretext suffices for their complete acceptance. Should they nevertheless desire to put this policy to the test (by examining the actual works), they would fare no better, since so great is the inertia displayed by the Province of Cochinchina that, moreover, they have never even dared to place their beloved dead upon the funeral pyre in order to ascertain whether they might be followed therein. Accordingly, it would be far more prudent to leave the matter untouched, just as it is preferable to allow two fires to burn out of their own accord: the reasoning here is quite cogent—the fire consumes, and likewise does a doctrine.

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[Page 137] [Main Text] Thus declared the Judge. And Father Frey João Garcia of the Order of Saint Dominic confesses, who is presently in hiding within the province of Fo Kien, moving from village to village around the city of Fogan, in the company of Father Frey Francisco of the Order of Saint Francis, enduring glorious hardships on account of the persecution that has raged in that province for the past two years, during which priests of both orders have been expelled from it. Among them were also members of our Society. I say that thus did the Judge declare, and that Father Frey João Garcia of the Order of Saint Dominic confesses, because he informs us of this in a letter whose original we hold in our hands. Father Frey João Garcia wrote to Father Júlio Ménis of the newly established Company, who likewise resides in the province of Fo Kien; in his letter he recounts part of the many tribulations endured by this worthy priest in upholding our holy law. Having set forth these details, he concludes with words that we shall transcribe here verbatim, without altering either style or vocabulary: dixit. Excerpt from Father Frey João Garcia of the Order of Saint Dominic’s letter to Father Júlio Ménis of the Society of Jesus: I judge that, at present and for many years to come, it is not in accordance with the Lord’s will to preach the Holy Gospel in this kingdom in the manner hitherto pursued—indeed, as I have already written to you, experience has taught us that such efforts have not borne fruit for the expelled priests; it appears that the Lord does not yet approve of this course, even though they undertook it with sincere zeal and in order to ascertain whether conversion might thereby be achieved. Accordingly, our Province has instructed me that it would be advisable for those of our community resident in this realm to refrain from further activity, unless His Holiness should issue definitive pronouncements resolving the points upon which we remain divided; for we must avoid giving scandal to Christendom by manifesting doctrinal differences over matters of fundamental importance. In consequence, I am bidden to exercise patience until further guidance arrives from Rome. The same counsel has been conveyed to the Franciscan priest who now accompanies me; together we await your esteemed assistance in enabling us to extricate ourselves from these perilous circumstances, lest we be exposed publicly. As for myself, I shall endeavour to conduct my affairs with rectitude. [Marginal Notes] [Top right corner] “137” [Seals] [Top right corner] “(Circular seal bearing a partially legible inscription: ‘NATIONAL LIBRARY’ and a central coat of arms. The surrounding text remains indistinct.)” [Signatures] [At the conclusion of the main text] “lest we be exposed publicly. As for myself, I shall endeavour to conduct my affairs with rectitude” — signature not clearly demarcated, integrated seamlessly into the final portion of the text. [Archival References] [No explicit archival reference is visible on this page.]

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[Page 27] [Main Text] and to be pleasing to the Mandarin, since he allows us to minister to the Christians with somewhat greater freedom. Should I once find myself relieved of these labours, I shall not seek to impose similar burdens upon others—as Your Reverence will perceive. Indeed, I beseech Your Reverence on my knees not to harbour pity or compassion for us, for we are indeed unworthy of such sentiments; rather, as Religious men, we implore your assistance in whatever measure you may be able. Father Fray Francisco de Jesus, of the Order of our Father Saint Francis, likewise requests of Your Reverence that you extend to him the same degree of favour as you have already shown me, if not even more. Nevertheless, I earnestly entreat and supplicate Your Reverence to aid us: look not to your own advantage, but to the supreme welfare of souls; for the more universal and common a good may be, the more ought it to be embraced and pursued. And although to endure temporal suffering for the Lord and His Gospel is a desirable and wholesome state for those who bear it patiently out of love, yet this is an exceedingly precious good. Thus, considering how few remain of our brethren, even a modest example would serve as a powerful witness. Let us now strive not for martyrdom, but for the palm of victory, pursuing this goal henceforth without deviation, until the Lord ordains otherwise. May God guard Your Reverence. Fongam, the sixteenth day of November, one thousand six hundred and thirty-nine. Of the many truths confessed by Father Frey B. Garcia in this letter, I wish to highlight only two. The first is his assertion that, upon coming to China to preach the Gospel, he intended to open up a new route—such as via Japan—which would have been both safer and more prudent. To attempt such uncertain and hazardous means without possessing the requisite importance or necessity would plainly constitute temerity. This reflected, moreover, a spirit of contradiction. It was an excessive confidence in his own prudence, devoid of due regard for the experience of so many Fathers who had laboured there for seventy years prior to his arrival, in the sacred office of seeking to establish new avenues for evangelisation. They had explored every possible means—through Dragonayeu and Lintos—and Father Frey Boas Gama himself acknowledges this in the second truth with which he concludes his letter, wherein he confesses that he hesitated to lead the Chinese along the path of martyrdom unless Lady Nogueira were to consent to allowing the proposed route to bring about the Gospel.

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[Page 198] [Main Text] Chapter on Martyrdom, wherein it may be clearly inferred that there can be no true martyrdom without the intention to endure unparalleled persecution, nor without some or many sins committed by others; for he who, through no fault of the tyrant, were justified, or who took his own life—such as is evident from Christ’s words to Saint Peter: “Put up thy sword”—would not be a martyr. Likewise, one who, by injurious speech, provoked hatred so that he might be slain would likewise not qualify as a martyr. We of the Society of Jesus, in our preaching of the Gospel, hold the greater glory of God and the salvation of souls to be of supreme importance; our spirit is not to seek out martyrdom, but rather humbly to embrace it when God Himself affords the occasion. Moreover, Father Frei Boaventura states in this letter of his that if there should be anyone found outside the bounds of those labours wherein he perceives no further opportunity for enduring such trials, we absolve him from all harsh judgment or determination; indeed, the Synod desired to set an example by proceeding without awaiting any exemplary or deterrent instance. Let us therefore remain cautious. This is what follows. And upon reflection, confirmed by theological reasoning, I deem it fitting at present to offer this response. The twelve questions posed by Father Frei João Batista de Morais, submitted for examination and censure by the holy Mother Church—whose heavenly guidance we promise to follow, as we profess to uphold—and conveyed, through skillful wording, together with this very reply, to his associates in Naples, do not constitute an evasion, but rather a seeking after the Light. Nevertheless, it remains a matter of profound concern that the Fathers should broach the subject of Letters. It behoves the Company, placing confidence in its three or four proper constitutions, to consider whether it might address this issue within the Province of Tonkin; for even now, among both the living and the departed, we number four members in this vineyard, and those engaged in the work have been labouring for thirty or forty years, beyond the span of our younger brethren. I believe in the Letters and am distressed by the petition concerning the life of Cuaron. [Marginal Notes] [In the upper right-hand corner, above the text] “198” [Seals] [At the top, on the right] (A circular seal bearing a partially legible inscription: “NATIONAL LIBRARY * LISBON *”) — [UNCLEAR: central details of the seal are illegible] [Signatures] [No signature is clearly discernible; the end of the text concludes with an incomplete cursive initial: “.”

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[Page 8r] [Main Text] to think ill. Nor would they call us idolaters, nor claim that those whom we saw removed from the surface of idols were oppressed—except for a certain degree of contempt? This arises from their imperfect knowledge of the language, which hinders their ability to obtain information. Moreover, they seek to understand the books of China in order fully to grasp its secrets and derive conclusions. For the same reason, we perceive that the Dominican Fathers have printed similar matters in their chronicle, as though the faults of others constituted suitable material for historical record. Yet this is not done out of any intrinsic virtue on their part; rather, it seems that they cannot allow their own works to shine without dimming the achievements of others by way of disparagement. It is indeed lamentable that shadows should ever serve to enhance a painting. From time immemorial, malice has never ceased to hover above, like a demon whose constant aim has been to cast blemishes upon the pure expanse of the celestial firmament, devising means to ensnare and eclipse the stars of others through opposition. Thus it is. At the Court of Cochinchina, the eighth day of February, one thousand six hundred and forty-four. Francisco Furtado, Vice-Provincial of the Society of Jesus in China. The documents herein have been faithfully transcribed from the original itself, which has been set aside as a separate copy, without adding or omitting anything whatsoever from the words spoken; neither defaced, erased, nor marred in any way. They are written upon Chinese paper, comprising a number of leaves, with this heading concluding the present compilation. Published at the head of the middle section of the final fascicle, which remains under seal, he ordered that it be written thus: “Monteiro attests that this transcript ought to be accorded full legal validity. Its evidentiary force in court shall be equivalent to that of the original document when produced there.” And for greater assurance, he certifies therein that it bears the year inscription, signed by the Reverend Father Frei Domingos de Ipo, Governor of this Bishopric of China, accompanied by annotations indicating that, in this instance, the clerical scribe employed a pen whose ink had become somewhat faded and smudged, yet remained legible throughout. He further affirms that the year inscription therein vouches for the accuracy of the content. [Marginal Notes] [At the top left] 8r [Seals] [At the top left] (A circular seal, partially visible; its contents illegible) [Signatures] [At the end, centrally placed] And he further affirms that the year inscription therein vouches for the accuracy of the content.

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[Page 1] [Main Text] (ILLEGIBLE: the entire page appears blank or faded to the point of being unreadable) [Marginal Notes] [At the top, on the right] 179 [Stamps] [At the top, on the right] (Circular seal bearing a partially legible inscription; the central text appears to read “.C.A.X.”)

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[Page 281] [Main Text] To the Most Illustrious Members of the Tribunal of the Holy Inquisition in the City of Goa: Fray António de Santa Maria, of the Order of my Seraphic Father Saint Francis, a son of the Holy Province of Saint Gregory of the Philippine Islands within that same Order, and Lecturer in Sacred Theology therein: I hereby declare that while I was residing at the Convent of the Minor Friars in the said city of Macau, during the month of May in the year one thousand six hundred and forty-one—specifically on the seventh day of that month, which fell on a Sunday afternoon—a handwritten paper came into my possession. It contained certain metaphysical conclusions dedicated to the Licentiate of the Immaculate Conception of the Most Holy Virgin Our Lady, and they appeared to have been composed by Father Lecturer Francisco Rangel of the Society of Jesus, from his college in that same city. These conclusions had already circulated widely among the convents, religious communities, clerics, and various individuals within the city; indeed, they were even being publicly defended that very afternoon.

Now, in the final proposition, without directly addressing the main purpose of the treatise, there seemed to be an expression of disparagement towards our Subtle Doctor, John Duns Scotus, wherein the following words were employed: “Subsistentia Creata non duplicem negationem ut somniavit Scotus.” Upon reflecting upon this phrase and carefully considering the inherent and proper meaning of the verb *somniavit*—which, according to Caesarius Lepinus, as will be shown below, is tantamount to dreaming, that is, to raving without foundation or coherence—I concluded that to mock with such contempt a Subtle Doctor whom the Seraphic Order reveres as its preeminent master and guiding light in Scholastic Theology (and who moreover served as its official commentator), constituted either deliberate disrespect, a calculated underestimation, or else a lapse of judgment attributable to the incautious penmanship of the student who had drafted and transcribed the text. Nevertheless, I attributed this apparent impropriety more readily to the inadvertent oversight of the scribe and of the aforementioned Reverend Father Lecturer Francisco Rangel.

[Marginal Notes]
[Upper left corner] 15
[Upper right corner] 281
[Right-hand margin, beneath the royal seal] mss 83 no. 9 doc. 2

[Seals]
[Top right] Circular seal bearing the inscription: “BIBLIOTECA NACIONAL” and a central emblem (partially visible)
[Top right, below the preceding seal] Oval seal featuring a royal crown and the intertwined monogram “RB,” encircled by floral or foliage motifs

[Signatures]
[At the conclusion of the main text] Illegible signature, possibly that of the author
[At the end of the final line] P. Lecturer Francisco Rangel

[Archival References]
[Right-hand margin] mss 83 no. 9 doc.

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[Page 1] [Main Text] However, recalling that similar instances had previously been neglected, I must also mention the then-Procurator of the College of the Society of Jesus in the said City of Macau. It came to light through inadvertence that certain secret proceedings were underway, alleging that the Friars of St. Francis were engaging in practices and transactions which, without any just or truthful basis, undermined the very essence of our holy and apostolic Rule—the evangelical poverty. In the year 1639, during the month of November, another distinguished Father of the Society contrived an occasion to assert that the Holy Martyrs of Japan, who had already been beatified by the Apostolic See and who were sons of this Seraphic Order, had journeyed to Japan in defiance of canonical censures; that although they were now Saints, they had at one time been excommunicated, and that their excommunication had been absolved at the foot of the cross. Furthermore, in the year 1640, while preaching in this city on the feast of the glorious Saint Catherine of Siena, yet another Father of the Society declared that the stigmata of that Saint had gained greater renown than those of the Seraphic Father St. Francis, since hers had appeared within a church building whereas his had manifested upon a mountain. Moreover, a senior theologian and lecturer of the Society, in another sermon, remarked that the Convent of Nuns dedicated to our Mother Saint Clare in the said City was no more than a handkerchief for dogs. Most recently, through writings disseminated throughout the city without any prior notice or opportunity being afforded to the Reverend Fathers of the Society to respond to such allegations, the Religious of St. Francis residing in the Macau Convent—far from retaliating—had consistently maintained silence with humility and patience. Indeed, since my arrival in this City in the early days of June in the year 1640 until the present time, we have never, neither from the pulpit nor elsewhere, uttered a single word against the aforementioned Fathers of the Society; rather, it was precisely their own frequent pronouncements from the pulpits that first provided the pretext for such unfounded accusations.

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[Page 182] [Main Text] On so many occasions have I resolved to write concerning this latest matter, Reverend Father R. of the Society of Jesus; it is with great sorrow that I do so, in view of the tenor of the letter dated May and November which I forwarded to Your Paternity (save for the addition in paragraph 3, beginning with the word ‘When’—Scotus, my Reverend Father, objects thereto right up to the word ‘When’, in order to introduce a subtle distinction within the philosophical argument; and no other means was crossed out in paragraph 8—namely, although it was not ordered to be withdrawn on the grounds advanced by Scotus, an amendment was subsequently inserted in three copies which I dispatched to certain persons in the city; moreover, the term ‘omatar’ was altered, being omitted from this further letter, as it seemed more consistent with the preceding reasons). The substance of this will become apparent following the ensuing petition, presented here verbatim. Translation of a Petition by Fray António de Santa Maria To the Most Reverend Father Fray Bento de Christo, Governor of the Bishopric of China. Fray António de Santa Maria, of the Order of our Seraphic Father Saint Francis. Whereas, some days ago, by order of the Most Reverend Father Gaspar de Amaral, Rector of the College of the Society of Jesus in this city of Macau and Commissioner of the Holy Office therein, under severe censures publicly and notoriously proclaimed, there was issued a mandate to seize a document of mine, penned in my own hand in the Castilian tongue, commencing: ‘Yesterday, Sunday, at six in the evening, it came into my possession’—together with its date, Monday, the sixth day of the month of May in the present year one thousand six hundred and forty-one—bearing the superscription: ‘Received through the Society of this city of Macau’. This document of mine had, in several transcriptions, already been disseminated and made known throughout this said city. Wherefore, in order that the truth of my said writing may at all times remain evident, and that nothing whatsoever be either added to or subtracted from the reasons and words which I myself set down, before Your Very Reverence, I hereby submit the very original of the aforementioned document. [Marginal Notes] [At top, right] 182 [At top, centre] [UNCLEAR: possibly a mark of cutting or circular erasure] [On right margin, near middle] [ILLEGIBLE: ~5 characters] [Seals] [At top, right] Circular seal bearing a partially legible inscription: ‘OSTENS. NA.’ and the date ‘[UNCLEAR: 16?]’ at its centre; it incorporates an indistinct central coat of arms or symbol.

Translation (Pages 91-98)

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[Page 81] [Main Text] my written document, copies of which were disseminated throughout the city so that the truth contained therein might be ascertained; wherefore I humbly request and beseech Your Most Reverend Lordship to order the authentication of said original document, which, under oath in the presence of a priest, I affirm to be the very one from which three copies were made and dispatched by me to certain individuals within this city. Furthermore, I petition Your Most Reverend Lordship to likewise authenticate, in like manner, any additional copies that may be required, so that the truth thereof may remain duly established at all times. Copy of Dispatch Sent from Macao, the eighth day of August, one thousand seven hundred and forty-six. Frey Bento de Christo, Governor. Copy of the letter from Father Frey Antonio de F.M. to the Reverend Father Provincial of the Society of Jesus in this city of Macao: Yesterday, on Sunday, at six o’clock in the evening, there came into my hands a paper containing certain metaphysical conclusions which appear to be the work of Father Francisco Rangel; and in the tenth conclusion it reads as follows: “a created subsistence does not involve a double negation, as Scotus dreamed.” It is not my intention at present either to enter into dispute concerning this matter or any other; I merely state that I cannot bring myself to believe that such an impropriety—“as Scotus dreamed”—could have been penned by anyone save some ill-mannered student.

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[Page 183] [Main Text] The most lucid theology, together with Cardinal Sarnano and other distinguished figures, was graced by the Most Holy Virgin herself. Inclining her sanctified head, she bestowed upon them the light of learning and made of them a resplendent moon whose radiant beams dispelled the darkness of original sin—darkness that sought to obscure the serene dawn of her coming. It would scarcely be fitting for the Reader to dedicate his conclusions to the brightness of an ever-shining star, only to deride in the same discourse as a somnambulant dreamer and a shadowy fantasist the very one whom she had chosen and illumined as a guiding luminary, destined to pierce through the mists that might have veiled my earliest steps. Such acclaim was indeed accorded him at the illustrious University of Paris in the year 1300, where he stood unrivalled throughout the world by virtue of his subtle and eloquent rhetoric. Yet even if this were not the case, Father Francisco Rangel—and any who aspire to be learned men—should bear in mind that whoever has perused the works of Scotus will readily perceive the great utility and modesty with which he refutes not merely the debatable opinions of Catholic and venerable Doctors, but also the well-established tenets of pagan philosophers. He does so with such humility and restraint, while at the same time marshalling arguments of exceptional strength and subtlety, that there can be no doubt: one who has thoroughly studied his writings will recognize how erudition may be countered with finesse, sound reasoning, and courteous modesty, rather than with uncouth language and mannerisms that betray ignorance, excessive vanity, folly, levity, and a profound lack of understanding—indeed, a condition wherein the brain seems to have taken leave of its senses and been replaced by the feet. I do not here advocate that every Reader should feel free either to embrace or to reject whatever opinions he may choose; rather, when it comes to refuting those views with which he disagrees or which he fails to comprehend, he ought to do so on the basis of cogent and solid reasons, and not by resorting to specious and sophistical nonsense. For Scotus (my DOG), whenever he challenged the pronouncements of others with a view to advancing his own conclusions, he would typically proceed in the manner evident in his Sentences. Thus I declare: “I hold the better judgment; in my estimation, the matter stands thus.”

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[Page 84] [Main Text] whether it was some young student, or an older man; if he was a child, it is readily apparent that his judgment would not have been any sounder than that of Scotus in asserting that what was being propounded there was merely a matter of conjecture and a dream lacking sufficient grounds for probability. On the other hand, should the student have been an adult or a young man of mature years, it is well known here in Macau—and indeed plainly evident—that there is scarcely a man (except those who, while devoted to the study of letters, also attend to their other duties) whose mind is not preoccupied with the intricacies of his business dealings and contracts, purchases and sales; and particularly today, with the task of disposing of Japanese goods and engaging in negotiations concerning such matters. For these practical concerns are far more pressing than metaphysical subtleties. Consequently, it is hardly surprising that he could not have arrived at a more cogent conclusion than Scotus did when he judged that what he had dreamed was, in fact, a profound vision—albeit one experienced in a state of spiritual detachment from all earthly affairs—which even the ancient philosophers, including those of Germanic origin, were led astray by, since they sought to explore metaphysical questions within the confines of their own material substance rather than in reference to something external. It is therefore inevitable that such individuals would err, thereby giving rise to the very kind of criticism that has been directed at Scotus, namely, the appellation “Somniator Scotus.” Nevertheless, Scotus’s intellect was so refined and subtle that, as Trithemius remarks in his work De scriptoribus ecclesiasticis, “He was so profound that only a few are able to penetrate his writings; for this reason, too, they have received comparatively little attention.” Indeed, his acuity was such that he is said to have possessed a keen insight into subtle distinctions, whence he came to be known as Doctor Subtilis. Accordingly, it is not surprising that a student in Macau might fail to grasp the significance of Scotus, about whom Trithemius further observes: “Sciopsit subtilia,” which is why he was styled the Subtle Doctor. Nor is it remarkable that such a student would find China inscrutable, especially when certain Europeans themselves, by attempting to manufacture light out of thin air and to transform the midday sun into the darkness of midnight, betray a fundamental misunderstanding of Scotus’s doctrine. In this respect, the designation “Somniator Scotus” seems somewhat misplaced. At the same time, however, Scotus was profoundly committed to the solid truth inherent in his teaching; thus, regarding Rudolph, in Book III, he states:

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[Page 5] [Main Text] In the Kingdom of China, where clear truth is often judged to be mere dream and falsehood, while manifest deception supplants it and passes itself off as genuine, being promulgated as truth even in matters of grave importance; yet I am not surprised that, even in Macao, young students still refer to him as the ‘Somniator Scotus’. The same Purillon also styled him the ‘Ark of Truth’, the ‘Supreme Treasure’, for we are buried in a land where there is no other Truth save that which can either deceive through speech or evade detection by remaining silent. Asserting his subtlety in debate, he remarked concerning Paulinus Veris: ‘If one were to strip away the peculiar opinions of Scotus, all that would remain would be a bare skeleton, ready to be clothed at any moment.’ Thus, in a place teeming with such intellectual luminaries, it is indeed astonishing that students should dub this author the ‘Somniator Scotus’—an appellation he earned through his acute reasoning displayed in controversies and disputations. However, when applied to mere schoolboys, one might well say: ‘Forgive them, Lord, for they know not what they do.’ Moreover, the Bishop of Senagol, in Book III, observes: ‘It is remarkable that, despite his own subtlety, he was never caught in even the slightest error.’ Indeed, so subtle and swift was his doctrine that no reproach could ever be justly levelled against it; neither a jot nor a hair’s breadth of his teaching could ever be deemed blameworthy or in need of correction. Better still did Antonio Possevino express this view in his treatise: ‘The gravity of his doctrine is abundantly evident. Witness the fact that his works, free from any taint of error, have remained unchallenged in ecumenical councils for nearly three hundred years down to the present day.’ It is therefore hardly surprising that, since so many councils over the course of countless years have found nothing in his teaching worthy of censure or amendment, he should be regarded in Macao as the ‘Somniator Scotus’. It seems to me that, had he been alive and if his doctrine had truly been fanciful, visionary, or delusive—if he had merely wandered about Macao without firm support—then, lacking any real foothold within China itself, among the numerous spurious semi-philosophers who abound there, and amidst those local scholars who wear their distinctive caps, there would surely have been some to espouse his views and even applaud them as though they perfectly served their own ends, thereby passing off his dreams as truth and paganism as holiness. With all this, I merely wish Your Reverence to take note of Father [Marginal Notes] [At the top, left] (Illegible) [In the centre, right] (Illegible) [Seals] [At the top, right] Circular seal bearing a partially legible inscription: “CA. 1674” and a central symbol (Seal illegible) [Signatures] [At the end, below the main text] A cursive signature partially legible, possibly “V.D.” or similar, followed by an ornamental initial.

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[Page 1] [Main Text] As we study in our lectures, the Chinese have long practised this method, and even the police force in Ruyn has adopted it, so that when young students outgrow their urban manners they may learn to discourse on the principles of theology. For this very reason, both popes and the most illustrious kings of Christendom have chosen him as a lecturer. Although Scotus’s doctrine was indeed profound, he was no less renowned for his virtue and sanctity of life, as is attested by his beatification today; the cause of which has been taken up by one of Europe’s powerful states, since certain singular favours from God have been obtained through his intercession. §6 Moreover, in the year 1628, a memorial was presented in Madrid to His Majesty and the Royal Councils, extolling the subtle Doctor and his teaching and virtues, in opposition to a resolution passed by the University of Salamanca in a plenary session of its entire academic body. This resolution stipulated that only the doctrines of Saint Augustine and Saint Thomas were to be defended and taught; in effect, it amounted to a de facto vote. The motion was directed against the Fathers of the Society of Jesus, their doctors, and their teachings, with the intention of expelling them from the University and prohibiting them from lecturing or attending its schools. All of this arose from a certain grievance that had surfaced during a theological disputation concerning certain conclusions, which were argued by a Father Cornelius, an Italian member of the Society, who was both a student and a religious. I myself was also present at that disputation as a student, though already professed in the Order. However, the aforementioned memorial in praise of Scotus and other doctors of the Order, submitted to the King and his councils, was not approved, nor was the contested resolution confirmed; consequently, the matter was set aside and matters reverted to their previous state. Thus, it is to that memorial in Scotus’s favour that the Jesuit Fathers owe their preservation from the indignity—indeed, the affront—to Saint Sárcel, which would have followed the University of Salamanca’s resolution. Had that precedent been established, the other universities throughout Europe would inevitably have followed suit; for the University of Salamanca serves as the guiding and authoritative model for all such institutions, much as it is colloquially referred to in Macao as “the Dreamer”—a saying that endures to this day.

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[Page 15] [Marginal Notes] — [In the upper left corner] 15 — [In the upper right corner] 159 — [On the right-hand side, above the seal] Box 83 — [On the right-hand side, below “Box 83”] No. 9 — [On the right-hand side, below “No. 9”] Folio 8, Section 1 — [Stamps] — [In the centre-right of the page] (Circular seal bearing text) NATIONAL LIBRARY OF LISBON — [Main Text] — [Illegible: manuscript or printed content is highly faded, obscured by a watermark and creases; only faint traces are discernible] — [Signatures] — [Illegible: no clearly legible signatures appear on this page] — [Archival References] — Box 83 — No. 9 — Folio 8, Section 1

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[Page 160] [Main Text] Copy of the petition submitted by Mr. António de Santa Maria, General Procurator of the Holy Province of Saint Gregory of the Philippines of the Discalced Regular Observance of our Seraphic Father Saint Francis, acting under special authority as evidenced by the letters presently produced, for the purpose of attending to all matters pertaining to said Province wherever I may be present: I submit that it is expedient for my said Province of Saint Gregory of the Philippines to obtain one, two, or more certified copies of the document herein presented in public form and manner so as to carry legal weight; wherefore, I earnestly request and supplicate that Your Reverence be pleased to order the issuance of such authorised copies in public form and manner capable of serving as evidence, invoking therein Your Reverence’s authority and judicial decree. Further, I humbly beseech Your Reverence to attest that Father António Rubino, whose purportedly authentic signature appears on the first page of the aforementioned document now laid before you, is indeed the Provincial Superior, or Head, of the Fathers of the Society of Jesus resident in these regions of China, Japan, Tonkin, Cochinchina, and other missions within the aforesaid kingdoms under Your Reverence’s jurisdiction, currently residing and discharging his duties as Minister at this College and House of the Society of Jesus situated in the city of Macao; wherein I seek justice with your gracious favour. = Ray António de Santa Maria Copy of the Order The scribe of our Ecclesiastical Chamber shall furnish to the petitioner, the Reverend Father Frei António de Santa Maria, the certified copy of the documents requested, executed in such form as shall serve as valid evidence. Macao, the twentieth day of August, in the year one thousand seven hundred and forty. = Frei Bento de Christo In compliance with the above-mentioned order, the Reverend Father Frei Bento [Marginal Notes] [Top left] “C” [Top centre] “Copy of the Petition” (title written in larger cursive script) [Middle right, superimposed upon the main text] “CAVS” (partially overlapping abbreviation) [Seals] [Top right] Circular seal bearing the inscription: “*NATIONAL LIBRARY* LISBON *7*” — featuring a central image of a terrestrial globe surmounted by a cross and crown.

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[Page 1] [Main Text] From the Governor of the Bishopric of China there shall be transmitted hither the papers to which reference was made above; the verbatim text of which is as follows: Transcript of a certain writing by Father António Rubino, Visitor of the Society of Jesus. Peace of Christ: I send unto Your Reverence the treatise containing the answers to the questions which Your Lordship has put forth, and I request that, after it has been read, you will return it to me, for it is necessary to my purposes; should any errors of pen be found therein, please note that it was written by a young man who scarcely knows Latin. May Our Lord grant Your Reverence perfect health, and do not fail to send me your inquiries. In love of Our Lord, Your servant, António Rubino. Francisco Monteiro Sóme, Clerk of the Council and of the Celestial Tribunal in the City of the Name of God in China, do hereby attest that Father António Rubino, whose name appears in the aforementioned letter, is at present the Visitor of the Society of Jesus in the city of Macau; and I acknowledge and certify this instrument upon which I have hereunto affixed my signature, Macau, the fifth day of September, one thousand six hundred and forty. Francisco Monteiro Sóme Answers to Twelve Questions or Doubts which Father Frey João Baptista de Morales of the Sacred Order of Saint Dominic propounded in Manila concerning the elucidation of the Christian community cultivated by the Society of Jesus; compiled by Father Francisco, Vice-Provincial of the Society of Jesus, in the same Kingdom of China. Father Frey João Baptista de Morales, being learned in Manila, entertained certain doubts (which he terms questions) regarding the Christian community established by the Fathers…

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