Códice 49-VI-3

Resource type
Title
Códice 49-VI-3
Abstract
This historical document transcription, originating from the Jesuit Mission of Tumkin in Macao between 1711 and 1720, forms part of a series of ecclesiastical records compiled by João Alvares and later forwarded to the Procuratorship in Lisbon. The text details missionary activities across contested territories such as Tonkin (Tunkim), Funckim, and Dunkin during periods of intense persecution under royal decrees. It documents the spiritual labours, administrative challenges, and sacramental ministries of Jesuit missionaries including Francisco Nogueira Rodrigues, Father Ruiz, and Father Ignacio Martiny, among others. The narrative highlights efforts to sustain clandestine Christian communities amid political hostility, forced concealment, imprisonment, and martyrdom. Key figures such as Father Marinho Coelho, Father Jerónimo de Azevedo, and Alexandre de Rhodes are noted for their linguistic and pastoral contributions. The abstract includes statistical accounts of conversions, baptisms, and confessions, alongside reports of resistance from local authorities, particularly Mandarins, who enforced prohibitions against Christian practice through edicts, confiscations, and corporal punishment. Despite severe hardship—including famine, illness, and isolation—missionaries continued administering sacraments in secret, often relying on native catechists and covert networks. The document reflects colonial-era religious conflict, indigenous engagement with Catholicism, and institutional struggles within the Society of Jesus, preserved in Portuguese ecclesiastical archives for doctrinal and administrative review.
Notes

Transcription (Pages 1-165)

Page 1

Livro sete da missão do Reyno
de Tumkim, começando no
anno de 1711, athe o anno
de 1720 são Presidados dos
própios. Originaes que secon-
ferino na secretaria da Pro-
vincia de Japão no colégio da
Madre de Deus da companhia de Jesus
da cidade de Macao até 20 de
Junho de 1746

[Signature: João Alvare]

Este Livro se mandou à Procuradoria da Pro-
víncia de Japão, na cidade de Lisboa na data de
Pedro e L. Fonte, neste Janeiro de 1747 annos
qual não deixou saber da Procuradoria, e se foi ne-
cessário algum Oração se mande dizer

[Signature: João Alvare]


Page 2

1712, até 1719.

Notícia compendiosa
dos Espíritus, e frutuosos
trabalhos, com que gloriosamente
se exercitam na missão
de Tunkim
Os Religiosos da Compª
de Jesus
do anno de 1712 até
o presente de 1719.

Difícil huma empreza, e excede aordinana capacidade
da força humana, obra accensy digna de Cerviçma,
juntamente exercer obra memorável, quando a
Missa, espera se tam Limitada & jéclamente à
Cuma já desta obrigação. Ora ne acusa se g) das
Opiham de Tunkim costumas falar tam pouco Pá-
laucem de ella Livravelmente Proba, e char pouca
d'abem, sam tam diminuta, ebreu, j ordemian.
Nem amedade da fepe do Relator se hua Nella.
Decifridade incontável, pôr as doidas, ou deveriam
apontar, e Notar as caias & obras digna de Memó-
ria, e de Cerviçma, principalmente attendem a Ditar
acusem sejas taj, j potam dignamente per escreiptas
nolvos da Chemidade, e de Deoz, ainda j nas fi:
quem intencionalmente imprópia na Memoria & tempo,
eby homen. Enarradade quem considera grande
desbaltis do oprário da Linha de Stir, aqueum nad
vulam hdu arfice do anima, e de Coys, Nem to=


Page 3

[UNCLEAR: best interpretation] toda as Eory d'dia. Também danoyste para os Em-
pregos spirituall o bem de praiçons, especialmente
em Cunhím, onde os Missionários por causa da
continua perseguição, e decreto Rey em 1790,
refamente se prohibe o Exercício da Ley de Christo, se
ocupam as Crecondida no Sagrado Ministerio, at-
tendendo com igual deligencia, cuidado assim a
pregacão do Evangelho, administrada dy Ca-
ramentos, como a prudente vigilância, caustella
de nam serem descubertos, efimog dy infecij, tando
afim, q She & Muchay veng Brecahard interrom-
per, acabreir o aerovants Sacrificios da Misfa,
Comungand antes de tempo, para das sagrada
Margarida mas sejam pizadas, ou ultajadas dy
inmundo Malatry: quem por edo afetantamente
continuar nad extranhara, q or Missionário de
Cunhím na feja Oxachy com Mandad Vehipeny,
Cearly ammy.

Doy Cla Verad tam forte neby pro-
xing anno de 1792, quando apenuna dy
opurario era tam grande, cor privado causa da profe-
guicao tam Continua, evidente, acompanhada
dy trabalho, enganhy modorany, degaçante.
Deixou vivid, oupara (Melhor) Rosad or pouco.
Missionário, j Neshavad em Cunhím; j dj já C-
invide pelo mato, egela brevhy, já fugindo nal
Mung & She de Cerrny, ja claridade do Sol
cadus, ja Melhido contegary may apulad
cincmodo, com fuma difficuldade, podim de
algum modo comprir com as funcoes neces-
sarias, aconservacaõ dauda propria, quando
Pegar da junta jam Notas os suapos occurrentes.
Caft Ontar encontider adit, Afflicam, e
angushy cond o Coacad seltty partia 'prendo o
daprimitio d'Ecia' No (Draunto de Christo',
ben pedeixa entender j animo poderia ter pi-
apoiar cona biote, j Adelcia Naturya podem ho-
talmente fer benda de Memoria, yava j ouab


Page 4

para d mad acrefentum may o sentimento. Mas com a Divina Piedad concedido finalmente ao seu serviço, judehem algum tanto de pímir, passada apriuyma- doria da boa yca, e Heaulhes de Melhor mod d'qua- dram, a ouvthay júgiting. E degarrada amba à Lob. Carmieyro, procurando alguma forte fatija. Kos aos onths instituíh de tornina ao Misionário e ao dy seu subity Nesta parte pertendeu os suge- juntor, Sedará Niede papel Noticia, ainda mal podem ser adequadamente exacta, Éteria, &q andey Civt, ou Nove anno succedes, assim Nohcante ar pepegulicoem, Trabalho da Mynad, como as feus augmento Espulo Spiritual. Chambeon y acco- em de Dificacád, Carn prodigioso, & nella honive. Dem pode causar Suyuta, Checos, &send o Mif- sionario de Tunkim syd offerecem esta Notícia, pa- pel de sua empresa, e accoen, encurrad a Censura de delle mumo, sejam syd publicam suas louvoraj, Foffend a qhe de bom con slug accoen proprio de Leg, a parafia mayor honra, sg Loria, Sevnodna- riam ingrato. Se aj Ocondelton, e nad Transteldaf. Som: anty Mythica grande sentimenth Apua obra, semprey Sejam Famcursky, & nad dem angela Matrria, Omtris, paraq Dec seja digramente glorificad empursovy

Referese em Compundio o Estado da mislam de Tunkim do principio da sua fundação ate o anno de 1712.

A mislad de Tunkim teve o seu principio no anno de


Page 5

De 1627, daquel fóra do primeiro diuogo lançado lançado pelo R. P. Pedro Marquez, Alexandre Boly, de Natural de Arraiolos em França, Caguelle Portuguez. Tinha elle primyn f alguns annos trabalhado no Reyno de Cochinchina na Cultura daquella Nova Vinha de S. I. d. Ier, onde se annos antes começara; aproduziu o fructo do Evangelho, como penhor derrá malínguad aquelly pany comua ali, outros Reyns, Confusos, Cagradavelis moods, a juntando-se aboa inda, a Nativat cidade de Funhy, Othavas com tambem pe, esfucny prinzipio, que ambury como Cresceu muito Spiritual della Mipham. Cjudo della sohe filha de Sappad, e irmã Munst da de Cechinichuna, por soy prinzipiada gelog Occesory daquelly grande Ensey deon tanta gloria: Caugmink ha Religios Catholica Levanta- ria ad Sappad, exelo Mymy d pouco ente hinda ajudad atundar Q de cochimchina, excesso tanto la may, eirmas mais, de nad Meno Melhu pera Louvas a Deo, d'elvia para ay Miphoen de Sappad, Cochinchina, e gfe or acrescentamenty & filho famphria, calegnia bray, d também Ne- dundam no Jomeg Maypoy, nes he de pequena Gloria aquelle, j adeCunthom crespeje, cele aug- mentafu tanto, sendo fundade, levada sobre ay sua Véliginas.

Cheixada á parte acompanhada coa de Cochinchina, onde arypuit deba o excepto da de Sunthim, E tam ellos, e Manifesta, vejamn be- venmente esta Comparada addeSappad. Primeiramente conforme fe li my historias desta Glorioza Miphad bove ella no Cygac de quarenta anno desde (Nose Compa., d approvad, Muito Cele- gio) dias desde o prinzipio, emy abris apota ao Evangelo 130 do nosso R.P. d acustiverad, Rey Bijso da nossa Companhia, d approvaverd, prins Collégio, Catguy d'elle, onde etbiam as artes liberar, Emininio nef princ, onde ele erivnad, einstruiad


Page 6

4

Cintruirad Catequida, Com hozgosty adminicado o
Númerod gentyo de converterao a nossa sancta Fé,
Daf pásion de Sos Mil; as Egrija, & elevantand-
Onbre Mayores, E Menores foram dos, encorrend
para trd este fruto dom Exemplo de Portuguez, &
Entre y Cappem viviad com Santa observantia
de Divino prenyto, & acreditarad ae Religiad Catho-
lica com afrequentia de Sacramentos da Egrija, e
Com at reverentia, colloguiu ao D. P. Pedro Corba-
tio EmTunhind No Espaco de 30 anos semj conti-
nghem & Muiting extensong decondubidade, & com-
Corrend em Cappad para Mover o gentil a abra-
cad a Nosha Santa Fé; por Nun Eveve Bishop
Nun se difíficarad Collegior, nem levantando Semi-
nerio. Só com ajuda de pouco operario gesito
Extinque d pan, & nad pásionad delo, subid tanto
o Número da Egrija, Oratrio, & Christião, &
Largamento excess ay de Cappad, como Sezode
Per na hybrida do Padre Fillippo Marino, oguel
Maverdade & Muitivs apaz amply par se louvand
a Deu, & Em tambreve Tempo, Com tamprucos,
instrumento, & takon tants & augurados de Da Dijped
Cooperamoy em sua infinita Mauritania or combi.
Duard, sem firma de impedimentos tanto perfe-
guiesen & gentig, etanto VDStaula Do Donad
Jam.

Tanzad os primwys fundamentos
a Mijhas deconstrução, nad é civit stataballs,
Cuidad ad J de D. procurada pelo Meyn miy
efto & meu pring sua Conservação, Camprento.
Ole Padre Gejar de Amoral Portuguez de lingua
lar jeniora Na lingua Dunkiado, oy primeiro, &
fond em dom Conditionario de Lingua Daberra,
ajudá ar & começaraes ase fago alto na lingua
De Reformura imprimm Em Roma o Padre A-
lexandre Alholy. Universalmente Roby o D. Aff.
Simoni, com Santa Consulacao de ermeraon, &o
gés eda tenna Vinha de Sorr botafe com abundan-


Page 7

abundante, savady fruto. Maventhe dor org naquel
ly principio may adianta a Milhad for o Denerva vol.
D. Gennimo de Mayoria Napolitano, offsend actual.
Monte Povimial da Província de Japris, Mortes-
trabalhando gloriosamente em Tunhim), Lavad mavod-
Cade incornjamel. pelog Obou, Especialmente Nede-
ligenia ed precunja nobilhir, Confirmada a Milhad,
Pand fe Certas regas especyto, tam por pio, eacom-
modado aogenis esta nafiamd, j de Octobre nully a
Cominavel prudencia, edm d Ces, de felle Padre By
shad: Mas mid elle mej de Tensbd, fond. 16.
asfingutary direcem fpp em ordem para instruid
qual quid isteyrd, Cadequida. Q. or livro
Tong Salio alay, gfendam de quaf, Cincenta.5.
My, em tambem, Caggradavel chylo, ftdy
do retiway or Chimad em Miits ; edesam folda
everadure Dsubina concermente ao principio da
Elaekosia, j nunca aimuya, cavara dy muy Regi-
& Cristiary achau nelle, & Censorat: Onfa Para)
Muy Mipoen leda Offta. Scabou Sicalaneta Dida
ele Denenvel Lavad em Cantyro de 56 de seids pf-
iad cultivando eSta cha tam amada vinhad.

De Muzifreny muncad das bay,
Cprudenty regna, doecon Mayoria deixiu ao
Catequita, Mad foi fordepropoith, mas alguma
klay, excrudorden, cyjfolid of ha Entre oy elfo
Catequida. Agrada Muit ag Tunhim, modo de
vida bi Nosso Catequida, escedam E muy con-
nely grand Neubergo seus feithoy, madfo para
esta venupead, maj tambem para g offing de
Methro, ordinando dajpria, cedidionid. Obi-
xand anorte desfonnd odern bzdfserveerd; adra
centinal, trino atwri bgy de olenpad. Profess?
de Milhad. B. Clafistim - a k. de Magrilly D.
dejoy de Dinte annos de Experiencia, e bom exemplo
aprim Moserviio de Deg i como dy Sei, da Rupie
jam, conforme seus Merceimphy, Ojarecer do


Page 8

De S.º Superior, admittou a proposta de quatro votos:
1.º obedecer ao Superior da Misão;
2.º pagar a Santa
Ley, que lhe for proprietaria da Companhia do Brasil, e
percum;
3.º morar casado. Tendo este voto alcançado o título
de Mebey, e com o Superior de s.ª primazia d'com elle a
honra. Logo lhe entrega Cunha Residencia para aquer.
Com esta Engha dama obrigada a obriçar-se, ou al-
gum do Obam efectuado hir Deftas a Christiani-
Dade, e pelo Superior da Sta. Congregação em Vez nos
anos em Janeiro, no tempo da Guanabara C.º dos
Moguágoths; Em Janeiro para seu Repetidor,
Calleandado de Dgeja; pela Guanabara by los Cexjb.;
Eis o livro da Santa Ley, especialmente por Shabad
da Jaguada Paixão de Christo; Em Agosto para fazer a
deprecacão da Igreja na Commemoração & Efíssio.
Cembra ella desta devem cumprir obrigadas de
instruir Christião; Mas Mysterio da Nossa Sancta
fé: Além deley rompon jam abrigado, eho fora as
Very & sete Mums Christão; jam visitados, digo, sad
Commoda. Nesta Difita fazem os Meophyiz
sua oferta, na Comissão; assim como os Meob
de Catequista é obrigada a applicalay aos gastos com:
Mung da Residência, assim também o deijulo tend
obrigada de Entregar ao sua Meoba ao Comissão de
beom.

Pertencem a D.ª Celeste orgend já hs,
du May amno, Nosfiores Amethbis ou delegria, com-
forme feum amos, Especialidade, Recebida de S.º,
jam promançion, con offição de primeiro Catequista &
Memos Redes, e Dubhy Regador, Circunstâncias
dus cidades governar em 30 de Abril, como pertencen-
te às propagações de Evangelho, e administrada de
Sacramentos; E como aditiva pregada à Orang.
he provida em Tunhkim, eventos Catequista & 2
rigor Stemp, Comod com se damde executado
os funções da Misão, quecord Se algum de


Page 9

[UNCLEAR: best interpretation] defuindo, desatincado o Missionário Campos for lestuber. E, expre, este jera somente lançado jina de Reyns, C. Catequista freia fugido ao Carcon, e formenho. Por. Esta Causa chegando V.S. aolugad aonde se had de ad. Monstro de Sacramento, o Catequidaity, ou Soutro Examina se olugad Cota em par, se seguramente pend píngo se pode Enhad, digo, onde n'elle exercitad, apre- gada à Evangelhos: ed seu informe, ed determinada Recende até pólicad, do Pade Missionaris léve to= Mar. Réfolub, d naquelle lugar fezode Exerícios funçoes de Mip. faz & Catequida Cud pregued ag Cateumend, Courba ao Neophyto, assummida: da cada Cua asfue Chad, Ongs inquiri by impos- Cimentos publico, píny fam & do ifunção, illegi- timamente Cajad, contra semelhantes, avija aoe. Pd. de achou Nesta Matr., equal Ne Alve sig fede fazer.

Arza: Cafe he dequelly, ainda Mad Comprirad dez annos: erguiu, jtem antijas, na Companhia de Santo bem é obrigacado matrir, an moy Mo mad de Confesiar, Commungad. Especialmente eg de Monsidade, juntamente Empants de. apibion No Emfisponiris, cda arvita para Executor da aquelly thy ordenarod: Também tem cuidado hy coring meeperim pare vlando Simifris da Miha. O. oumhy & Meny anny se ocupad em apivad a Mihaa, Contra- ir & Cateumens. Sta Serie de Catequida Can- tím, desopend emor & P. Mip'sperin a pregued & Orang. Entre dgy guy honne, Cea algúny insigne empjidade, exeto da almy co: mos avante Severi. Hebern verde, d Cha od: Dem, Engnu & Catequida donad, Chum fur- lará rug de por a Ventravel Cade Gwomims Ellayora, Sham algum tants, alterada, Esfimd spers differents & sonyg, curiundtfering de pedeguisen. Them je trake aqui dentro muy


Page 10

Que ordens daquele, e propriamente sam como coadjutor
de qualquer para os serviços emprestados: d'aquele
n. de Mayordomia, e Mercantilismo fam de outro Con-
sul com o título de Day: Tem este cuidado de bar-
ca ou Cara de D. de ordinário porem de defesa, por-
tanto ocupando em exercícios mais humildes, ou seja dia barca, ou Com Card, excepto
d'alguns dias a junta para o Estado da Doutrina
Christam, Exercício de piedade.

Nam faltando outro insigne Vanem,
do princípio leva Mijad frias singular atitude
de fez zelos, ditando e quafi toda a Provincia de
Reyms até Catholica, onde relevava muita
Cejira, Alfeirin, ao qual ajudava Muita
graa de Rey, benevolencia y Nobrava aos D.
Rio Rey byz Reislander, não sendo seguido
de Christam, Chemiey nenhue, como Cipriel:
Monk Favis. Em Cima Domella de Província de
Thinhua, aquela era mad Messey, filha de belle-
za de Alma, e desforçada de Orgs. Cattivio
Vida Cam Manués de Sangue Ped, fez lhe a
defigurini Egera della, May fornecido, dos d'aquel.
da Nalorfa humme Avond & Corra (Manifesta)
Perigos sua purga, Conformando jabeteliza de su vont.
Em deusa de tam Enorme Mal, pegando imanent-
mente a sua feze, fez alguns golpes pelos rosto
com a peana e a pequena atingira seu Corps e
Alma, com seu Sangue respis diminuiu logo das
quale Manués.

Debaj, Contra aceenem de pidade
Gritham, houve paquelly como Muito Exemplo,
dam alcançou quem bem guardava feste Da Mijad,
Nef faltando Duíta perseguição, compaçate Ca-
tallica de radicava muy, até finalmente nos an-
No. de 1698 foram Estrem de Ley debendo
de Tunhão, todo o R. gama Malas, e Mijo-
nadamente firvad Maritages, como De pode ver


Page 11

[ILLEGIBLE: ~15 chars]
ver na Cydori de cade Manni livro 3. Cap. 8. e
fó ficado duq P. Homofe Bongu Helbiers, &
cade juri Tejunior. Francey, orguay Na Cypaes,
dedusamij, madthhand a perseguidem, Ca
portada prohibidion delley cobta à pregacade
Dangellis baptizamé man d'15 mil alma. Ma
de a Che duq P. foram obrigad adocompound
amifcam.

Nam drme sdemonis, mya sem-
pre Chi em vija para favo mel, e com ju na=
breal agudera my mersma acceny baog fabe ex-
cogitad Medy com Jeshurbe a empanya d'Az=
bins porvis. Coms & duy ultimno Daby gte=
Daud cm Tunkim se resoluerad alargad (apri-
jant) alorgat aquelle Reyno, embarcady aportand
achad, onde se Encontrarad com algum Ca=
cerdote Franceny, e hum & duy Daby lhy des
Tirga Nobini d'Chad de mispad. Dam fe
Richard Venner de Med o interprid planing,
ante y send a mispad descomporada, formand may
joste resolued dehir homad pohi della, e cate-
guirand algume Tunkim Cakquida, que ej-
duy Daby tenher Lavad comfigs, or convuda-
ond Cexortand agd Vlllafuen cormelly para-
Tunkim, promettend thy, gfor faras Curedsty, o
que elle acceptuará Elba vontade. Othredy a
quelly Cengon Em Tunkim, se frum apode-
vonds de nufas egrejas, Christandely com i
se jofiem tery Nulley domini, com ajude de Mef.
pr Cakquosta, orquez para may facilitarian
or inocentez Nulgets, ad fisejem a Entregada
Igrejo, Epaltrama d'aquelly. Serborz Elez
vigos, ered Daby de Compambia de CELM: Cn-
gankla ficad Mejeida, oud bens de acanivem),
a Almiry de seu parision, ou da Ombricas de
Migualmente alancarém o Secundís: E
Nem Cercus lepremis Esta fue andibre indubbia
pod Em Vécompunca de ham prender forrijoj


Page 12

7

Sérvio foi promovido à dignidade de sacerdote pelo
Emílio Bany, dizia-se ordenado com poderes de
Nigário Apostólico, e não por título, já que
não era ordenado fiel, mas irregular por falta de
Cerimônia, pois na verdade nada fora feito por requisitos.
Conforme os Sagrados Canones, e hum delle era tal
que toda a sua vida nem Eua foi minha pode celebrar.
Com tudo foi julgado Capaz de Exercitar o officio de
Misionário administrando os Sacramentos, após a
grande Cuculística com apatia e confissão por outros
Sacredos.

O Crypoda deu-lhe sorte aninhada dele,
him & aquelly Cervigo, fêz administração alguma
annos da Dufensa de Mês. De, até o 1º de maio
de Formas Ignatius Marting grande Columna debo
Mihpad, a qual Con seu lagad quando batizou do
seu Remanentismo transito deba vida de Juri lat.
ga Memoria foi introduzida em Tunhun, e de
Domingos, electi Sifiband de rafad, o primi-
tiva Com grande zelo exercitado da Cochinchina
o officio de Misionário, co-Sade Mansel da
Portuguey; Cambay, especialmente velada do
Mangor Fuciti Experimentarada (Notavel) Efficac.
Dale Ma Sha Entrada nad tants Feceza da pro-
fissica de Rey, quanta pelle Contradiçao daquel
ly, que passava revend gostar deles Companheiros,
do aqualem na Seom d'Oranj, se lhe appre-
senta allegando perigos de Nafad. Mas não
obstante a grande dificuldade e Encontram, com
animos, Reconstruí, Lanch zello procurem Refat-
air e demno da Chribandade; e O Reino é
todo ar Provinny, pela quey estava Esplendid
Orelhanho de Mir, Correrá com incansável tra-
bello detal forte, e ele seguiu administrar frutos
E denfi provida de largura, affervorando
Sering, canimovad or desemislad, My 1665
Corpo de queste de como envolvido astrofia Ste
Se, e baptizado a Mestre Millbury Regentin. Oc


Page 13

Occupado em tam Sancta obra, aquelly dry Padre
dining operação da Nossa Companhia, Coral Chamado a
Glória, obrigado a desemparar a Christandade, e con-
tinhj suor tenhad Negad, Cuidado; Tens esta sua
passua causa de grande detrimento a Mihad; foge ne-
spryto chaçando quando bem pontravada a primeyr movel
desta Prudencia, concederad Notavel dysplencía contra o
pau Naturay Sacerdote.

Eoline, esdivra historia seria Nelatuo
hub ag papiro com a ausência do P. ficand aquella
Mihad toda Entrague aligario Apostolico, Cay seu
Clerigo Dunking gele Mayes E. Ignorante, ou quer com
Otam Muy bem combinon de seu, foram Repudiado
denel poliço de Christian, d antey Guinemas Vivier o
Mihoy amma sem se confesad, de Chagas ao per Chaj
Munim da Sententia. May he melhor por estenius
Em. Meteria & Nunluma Confa tem de edificação e
si serve de Renovar tudo Memory, cedid juro
asfentimentos.

Nesta ausencia do Nylin do
Entrada Religião de. Domingo gundo deelho.
Milla No Reyno de Tunkim, Entraderindo Nay
Methoy Grijos, Christandade, Levantado, Yan-
lady pelo operário da Nossa Companhia Nominho,
May furt, Oporubus territorios de Cabo Tunkim,
ainda nel. Chagas lypus jam elly Bzgrijo em
alugary que, continuou, onde enbora até Bo-
Paul Quez. Numeros quah igual ao no tempo
Em amena de Cabo o Reyno em poucos muy de
Sinto Grijos. expelhado jello Porining. May
Esta he anofia Conplacida Gloria & terry occajad.
de Mayos movimentos, quando com Mayos
trabalho, myy compris, E malleby caminho pa-
rem, de elle em muito despece. Dam goda:
ram Muit os Son Dirigino Apostolico, don
Religião Dominica homatum jope daquelly
Grijos, Christandade; myy overam, que


Page 14

que y Clerigo, Tuncking Cram Mend aceybs do feuy,
Cjuntamente acondourem d' mether Em para feuy,
intenby, d' Mella ante embalpum R.P. Dommoes, esp, d
JFictury, the guardou algum tants de seu disabot.

Chegou finalmente sums de 1692,
Nogual send Tiftada de Cappad, e China o Padre
Francisco Nogueira Rodrigues, Varado de Singulada
Zellos, Camor da Misoen, introduzis d' Mofo,
Em Tunkim, aoqual Reyns fou peshoalmnte phy
Very sempre com Novo subtidis de Mijisonano,
ja & viagem de Mad ja & caminhos da terra,
Meb perdando atrabalhos algum principalmente na
ultima jornada, já quei; Cathageniris comprandes
send Envirud de Província de Cappad, num á
gabo Crespiro de prato, ffe, cujo zels, egande,
Merceimonto apemisu. Den com Santa Marte
Galma de Mathiris, dagual cons de Varaf tam
Benemerith desta misa, sede ejiebo aggradeint.
se faça Neste papel como breve commemoraçã

Tinha ja Gu Com feliz Soceps na sua
Vistada aquelle Rey, Compliad seu favoris, Graça &
algum deny, Cofferty, Como pertendera Facilhitas
& caminhos ao operario, & de novo vichem de cellas
precuru abris Cum. Novo pela parte d Norte,
Pelo qual Pm & perigos d Mar, e ladivny & padehi'
Gudejum Com Meng difficuldade entrany Raquelle
Reyns. A este fim Caminhou pero, consiny a
onde Tunkim sedivide de China, Começar acoria
de Guanp, Levand E Companheiros ao S. Clam
Gonçaga, Cadamed Dionisio Ti Kham, o qual declia'
tinha emdugid Barro antes ao S. Abraham delago
para Tunkim, Goveq Mny anty entram Na
Companhia Cagorn hiz para o Novirides de Mauro.
Chlyad o Padre Nogueira as termos onde sedividem ay


Page 15

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Page 16

Santa vida em summs d'empaço, ainda fithi-
cad com v. Sacramentos da penitentia, Caxema
unid, que odiko P. Leam the dominicano. Aff.
simply temos a sua Carneym abom e cade S.to
Poguina Band Na Verdade de Singularo. Orthude,
Aguem dove tank cha. M'sham, poy elle fry few
Redaundsi, ou Novo fundado.

Oirmad Dionisio Lizbon, q
fay ournies & Companheym, que mad desempaço
as seu Padre, & Mcobra Lizbou tanky, Cam cra:
cy reside, segully de Cumany, ierodago, j'effa-
lecido's from Depudad, pod marks, Clem sentidos,
Casutm dia Morres ghtuis Martir le Christo,
jagand de Doç com tem Sancta, editire Mark
grande Zello, edeys com procuera them Cpi's
ritual da sua Cristianda Sinthinense, jogue bem me-
nou, quand ajuntand alguma prate, of algum
Christin, gia eliberdamente offerecerad, & partid
de Sunkim a ciad abusad de S. Domingor Sta-
cits seu Mebtra, Day d'obimhe Rignords Com
Christo, Enad o achand, fez tem Laga, Com-
pida peregriñada a Roma em Comp. de Pe
Tuxank onde visitou aquelly Sagrad Luga-
ry Santíferro, depoy lebejad ope pelua sim.
ficade Vstrie aciam, Cashand, ao S. Abra-
hem de Joyes, enibo seu Compenheym o conda-
rios a Sunkim; Emard. ainda o Oirmad Dio-
nisio com a Salidad fey de Sunkim aciam) mid
spice outra Ousa ming y hazed papp Sta mife
send ao S. Abraham Royed, de tinha Cestam.
feito cum grande serviço em the led Cum had A.
problico speramos como Em fu lugar Se verá.

Deidadis o Senenvel Pade
Trane: Poguina fundado, e estabellida aellif-
sám con gucho S.P. Cumpsey, e outrm tanto
Timking, ainda fethyfo cum purfueron até


Page 17

ate a moite, degenerando no 3 de Outubro da Nostra Companhia, se foy aquelle augmenternd, Conscends com o borno governa. Emadura Experiencia de Padre Manuel Pinto até d no anno de 1699, cheyos leavmry, haba- thon, O Merecimento se foy agazad Mo Ces Apm= domi d' Doy tem Deformado aoD felmente o sete- vens; igual Se poderia Creverd Cum Largo C- hagio Se Che fosse seu lugar, E nad kivhe ja - lghas foutry. Poquens Cra raverdade a Momen despeaning trave aobraj se Comecaram a Compren- der aquell nad Cra Menny, D abvir Moray xpde Levantada Igreja, apunder Residening, quando a Muyos, E Melhor parte da Nostra, antigas eba- ora ocupada & Organo Apostolico, seus Hon- gra Funthimser, Também pelo P. Domini- mion. Mas com ajuda de Deo, trabalha, e con- tribua de Nossa Orfees tanh aobra, g) 1710 anno del 1751- Naf fend completly dez annos de poy dthomamis a Funtirim, achou Na Vefita d Por de Nossa Christordade S. Chri Auorense Lig. d Apostolicos Chegar a Munim & Christian a- Bo Mil, Com Orgaos de prncios may de dez an- nos no de 1712 Ce adhoc Ocedea ocomputo de Dem Mil, para aquel congregaram Nova ajuda e Supplements. - prel P. Francisco Pedri- guin 'Selly, Dori. P.º de Noss Entidad em Dunhim), aquelle Odo anos de 1754 recebe em 755-, defote d Computando a Primum by, Christian com a perpria de Nostra Companhia Cubham aocuidad decade di dy operang após far de vinte mil záão. Nay Oh judo Juro de Deo! Miey de amettade Retam (Rammosfa Cristindade peices Missonetrm. jaste Com aperfequian de 1712, gente Com aborrivel Tome d' 1713 (Meys annos acorreu- quef sobe FuntKim, Comp do grandy Confer: misade, Epide, q afome procedem segudy anny seguinte. Dida poy Emeld


Page 18

Em Compendio a Noticia della Mijas desde seu principi, trang ao de proprios de Mofis achungts.

§. Q.
Relata-se a Arrivel,
perseguição contra
a Sancta Ley no anno de 1712

Em grande augerho sôbia a Alestád, Com ma-
yore Coperança ehiu Standend portady avdos-
Tinny d. Reyns. Ogue nardyderd a Demorri
Levas aparente de Mys & seu informaj mi-
nima perturbou, edes Cum Notaver golgu -
Nad Meng ás bem fundadas Coperança & Mij
fidemrio, Dião Memo Mispisnario, e abre
a Mijam. Ainda em outra occasioen fam-
tiam & Mij-! Christia designfos asellty,
grave enfermimio, nunca os Experimentados muy
jensiviy, que dos annos de 1712 em) se Rey papaw
Cum Dgornfisimos Deves contra a Sancta Ley,
Mandando publicar na sua Corte, para Dalyvid,
em Noticia dehd de Reyns.

O Reyn de Tunkim tem fe
Costume Lugs Em command jope dgoverno,
Confirmas rey as premeticas e deverdy de seu
antecessor; E como Entre dy Deureby leceu avo,
aquem Este presente Rei Escades, Se ache fe
problétnis da Ley de Dio, parece lhe confirmals
tambem, levads may de ceremonia deobervad
aquelle Erthome, f.6 adis, ou tençad Jeresegui
ao Christia.

[Signatura ilegível]

---

**Note**: The text is transcribed verbatim according to the rules provided. Unclear or damaged portions are marked explicitly as per instructions. The document appears to be in Portuguese, with some archaic spellings and orthographic conventions typical of the 18th century. The final signature at the bottom is illegible and has been marked accordingly.


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Page 21

Comettonas, Cans da apenda davida, de bonj, othos
Con deberru da Patria; De Entaon aké odia klop
Mem medhe da ley se attiver a pregala, Nem
Jappad algum arebella; Cauidada de tal Exemplb-
lem & g. Exprimimentemaj om (aboves) alhed, eday>
perhurbacion, e perigr & Exhanho a prindemmy a
fugir, depris & Cham para ind sobre trofias
Cabecas.

Finalmente Entrou no quito d' Rey
The Memorial, e tant obme nelle, j chdorfe,
obrigad a mudad de parces, cde Coratad por seguid-
Rey de Smbrs. Tanto pode em Cum Principe
smid Grandes & Cdad ainda movido de levery sua-
Damamento principalmente Se é abricado de Cund
Dinimidor Terrinel, e Malevato. Opera d' este
Munghm afegunse muy ofonsequit seu de pram:
dijimos intento, Seajudou de Cum (Meyo) & mij
afficacy & poderi Amad, esfoy Valeste de Patr.
cainio, Cayosa da May & meuze Rey, aguat
era em Sumons gro Entreque advençad dy Mby,
exevennia a seu Refandg Sacedsky. He
nara Em Fanstim, coms embtoda Chine, &
Muy singular obedienua donfilho Rendem
afear Cay, quando as pefour Sim Maysre,
tanto mayor Ce s obsequir, e rendimento filial.
Donde nespe for neby partes Regulados & Ei'
de Mayra peccady, e delibty de Cp cometelle
entra acheguiced devia ao Cay; che Cadigad
especialmente na china, com appeny conge
Cebriya & emvenudo, A Crime de lira May.
& de poderer aqui apnto Rekuey exemplo.
po Da Caufa nad podia seley deixar deoffe-
quids ouvid xod a May the jesifa, prinijel-
Mente Stand ji penetrado & mues, J ornalba-
& Chai the kinha Melbid.

Movido prij dte Princepe de
Douy tam potej inogulfr, prend deguedes se Rey-


Page 22

12

vel Reyno, e vendid offeguiu anny. Mandou ao prímo
Tribunal da Corte jahese o Decreto prohibitivo da ley
Christiam na forma do Ministro Chai Regueria. Ca-
ra Mayor Marca, Cintelligenia b Deverth conque
aquelle Tribunal faliu, e tambem para) Claremente
Ele Contenda ny adiante. Je hade levar ancora b voca-
bul, ou vocabulo, d'Em Tun Kim kem a Sancta ley,
d'pregamoy, & necessarias advertir, jo primicury BO
da Mosca Companhia d' neste Reyno evangelizand a
Christo Mog principio de seuulo peshad, apottand a
elle em Cum Mans portuguez, & como algun, dy
Portuguesy, d nelli Cia vebham primavera deflo ra
jada q indistingua de, Tun Kim & Hba jam, esby
pofetimm Nome anfesta Santa oy Das sua lam, com
le diusipem: Ley de, & Redem primavera deflo vijada.
Oficou ebte Vocabulo tam afentado Em Tun Kim, &
Dudels, para como grande, E tribaney, may tambem
para oCato. Omefmos te ouvid Sas Coa land, que On=
tender a Ley de Christo. Como se este Nome coa
Miy conheida No Reyno, Cipo debaine delle foy
praktida. He bem verdade quey Christiad trad
Olmud asaneta ahy que professem Com Che voca-
bul, my com outro muy diverso, & E Ley de-
Sri Alex, fugindo & outro como Fann Quivicos Jhi.
por je pode entender, Oaxglicus atapela Ley civil
do Reyno de Portugal.

Sinto o Ministry & Tribunal,
dinda algun irad que aquella execued Om mój
gunda gello odís, que pela Luthipa, nad de atta-
vend acotrasijer, seguindo quesi Omthos adin-
cel & Ministro Chas, pal pad o Decreto prolibi-
tivo Osteo seguinte. Nam & cousa novo -
probisfe aley Hoalam em Tun Kim, poja
& muito amony se tem prohibids; porim com
Orab Tedrand ay prohibitioy tam repetidamente
Pennebay, para se Cabinguir no nosso Reyno
Ditta ahy, anty cadaia Strey muy augmenta-
land pelo grande Numen do Daseguem, torna:


Page 23

tornamy agora a prodelida na forma seguinte: Todo
ojestudam a ley Hoa lam, saibam, d they afiz-
gramoy o Cigues de Cum mer para p re solverem a
Largalle de hdd, ontregando a imagem, Mfaris, cor-
fing em Euá' palavra - qual qued final da Ley -
Hoa lam, 'in Soldad, a seu Capitay, affora ài
suy cabeças; E quando fizerem esta Entrega, sayba,
D Hom Cad de entregad Cum pratebo divididos com seu
Drome e seu cabturnado Sinal, para constar em
hd. sp! que ja Larganad ad. a Ley, O nunca mig
a Cam de tomar ifeguir. Fih ids corm s conta Sy
ditog officiay quanad on proteboly, Cqueirnas em!
prase publica iddar as quey D tom final da Ley dua
Lim. Quem forber, que gafad Cum Mer aliz-
dud V ainda & quem se atrevu a nad obedieuda
de Nofs Mandad, Ue lig, delater odeling.
abe Presidente de Olady, parag) Cha provada seri-
Me Mandeseu! officiay prendello, e pres lys o
entraque as Governadt da Provincia, ogual Govr
anderará ao tal Ves, primeiramente aragas 63
onil cairg, D pontuclon. Sedand os auslad em
premis, depoz thu Mendara por Natacha etas
Marca; or Cinial com a Leyn. Ti thi Lam das
[que val smerns, gdifiguin] la ley Hoa lam.
Oporquank Chayou anfle noticia d pely Pro-
Vivira andam occultamente ebrangeim, Medby-
da. Ley, Mendazin ao Governadory featche-
da Adeligenxia para apprehender Ultimamente Com-
ademgy poder abid, or embokhuny Com alguma di-
gnide ou seja F armag, ou p Letay, para prendo
os Velebej neforma leima Cronipta.

Ake aqui o Deents d posion A
quelle Tribund esby confirmad pelo Rey, e
coforada com seu real sello. Logo of este Deen-
to jahio apublicis, mad E erirut aresthurbacado
caufu em red sReyns, ainda Entre o Memo
gentis, Ed como mivith della alumiar pella
Dareb Natural confeceiam abondale Anofa [N]


Page 24

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Page 25

Mandariny, edoutry gefasj muy Comadado Crispy,
D tem sua Cella gest receber aj Eggede, couthy cara
Conforme a Mayo; E Menos grandeja Sachia fa-
Miki, daqui Vinla sreprerentarse no agnande dif-
fjudade de algum Tempo. Sodele escander, de-
dal forte, offendo bucaes nad fofe logo & coberto;
especialmente Considerada aquella Circunstancia &
Deents prohibita da Sancta Ley, onde Sedava
tam grande premis aodescubridos, ou delitor; ogual
(Ord) devera deixar La Morte ad Evende. baa
sustiem de se executad ao decratados, ainda & Nam
pou met affato áo Christão, principalmente for-
to pobre. Com nad lede Curpen & Ontem
estara eme un Kim Nen Cum fos prers, cons no
8° seguinte poverti.

Ma, e quebrants de coruad, com considerada as notarix
angudity & Neoplyzy, quando lhy nad scoria mais
para Gepard da Crevanda probela, d'Gram Brigeby
afazer & Scriptis, Casimena; Nem para Cromder,
apegurar aj Sagrada Imagen; E d morad, effeguiad a
Ley de Christo, Ora paulimo ao Ministro da Cubried
odescubrilley, Eavelly amad. Entregorke a Sagra-
das Imagen, para ser Queimada, era juntam. entregad
ao Almay do Demmib para serem abraçada, Profe-
go Cheims, Nad a Entregar era poder afajenda, e
ameyma vida: P Daindad (No Mandato Neil
Nad Cavi genade Mork pam & Triggusory Cavi
pam ely outre muy grave, ja a Cryma morte,
quej eran ofet (Mortu) na leba, egagar 60 mil
Caixy, e dela miceda Esthiqueya fazem apafur de
Cincoenta Ormed; e Cum pôre aged Punkhim , e
Muita veuy nem 60 caxy kem el Ddofa pahar
Cum da armo Cuvia fahid com 60 mil, send,
he p.ifs neuparis Vander hid og trivche, e asf;
Mepns? Terrivel golge paor Cum Shatice, e
Muitey Very eborta menog aproprir vday am-
ta; Cadty quas fago factura da quelta, de deta


Page 26

14

1712 - ate 19.

Debta, quando considera) e mello poder ainda da
Consertula Chea de molehay, e affliction, e falta ds dim.
Vangue & pobres, ovida ed a fse alimenta, e vivie a meynad.
viva.

Quanto ao ser Manado natebra ainda
d'hanke de Deus Era d grande Coma, e Gloria, qyj fica-
vid píbrg, efirmaz (ainda) dianke de Deo em de
grande honma) dg. efirmaz com final do Cicaliz
by, para com os Comeny como inirad erad nataby
Com ferrete de infame, C rebelde asfca Rey, e neuf.
pariamente Caiado de livas Cuma vida afontraja,
perseguido vilipendiad, e avoizard by parenty e
Niphno: Coque maij E ficava reduzog a Extre-
me onifisid, defimpan; porj Caiado de poder taby
or printegion, Cargon, e cuny da Republica : como
em Purtkimpele Mayor parte, or campon, Ctemy
de Lawra pestençad acommunidade, coninariamente
or Christiao sejam lavadory, como reoj de leza elle.
gestade Caiads ficar privado; ha parte dy difto Cam-
po, skerry, D the cabia, jeng pudefen) los muda ed
que subtentad avera. Qand incorrret Cha grauipi-
Maspera diabolico invento da meij de Cumana fe-
ra, baotava acharse no Christiad Cua pó Uranica bem
pequena, Cum Calendars des fesbay degreja, ou sua
imagem derepel, sema g' olivar laguelle cabbys
ebdafe qual quer poser dignidade; ou premonencia
acerta ad Myms Rey Regiludo: Cuma tanto,
tempo apaux la jeny debe Dents, dCines amoy
dany delle papados, presentand Cui ellenderon aos
Repfente de Omra: Cum Calendars de jesbay, les-
con Cua alba deonta acolatante, promis a faz
grande para semellante gente, ficando elle na Ortega
d'faquilla d'es. tirarte, Gencuris (M_ da, com (aj-
ad Calendars, d my Mro tenha

S. 3° Dornado


Page 27

Armadodo com que se
Esconderão os P. Missionários
para que não fiquem presos, e
disterrados.

Como no Decretal acima referido se determina
que os Governadores das Províncias forem feitos da
ligenite para prender aos Católicos pregadores; [faz] a
primeira cidade de S.ª buscar tratar com o em-
baixador de seu excedente, afastando Conflito, d'com-ssi-
cerim Rovelleyno, será serem desfechado de seguinte
modo de algum modo apreservança da Missão como
mostrou a Capitania. Que Compego edravada entad
em Dunkin, ancorado 4 da Religião del Domingo
e à Missiaria de Capela Congregação de Cangarda
Fde: cum em Bijos svigr. Esgodolís com seu coa-
puito, Saturno Chiefrº Es 3º Secretário, etdby, bez
como Carvigno Canney, estavá elle defuberty na Corté
Com título de Fishtory do Rey de Jerónimo; May nad,
Revelés atítulo paraq nad Executafe nelle a Classifi-
ca do Decerto; pelos foras prny, chamado de Cleyno,
Cadele fim de Mitterd em Cum Dares Ochang.
Daquele pôr Cosan para dar avella. The bend
Leidade, quid huj proemi Aunense & Da bis-
garis Espedius em effeito Seráfico de Tunhlim pf.
Sium, eo du Compensar Tiverad arte por Gepad
da Embaixada oficars do Reyno-Geronsios. Occu-
tavam-se os P. Dominicó mad tinha Suma dificuld.
Nex, El como tinha Affey inteiro de Christião,
alguns De Lary khy abusará, e grandy, poderão com Me-
Dio tabelho assegurar sus pleyz, ainda d'elles ne-
gariá bed. Cadella. Othras difficuldae cobere
Mognish P.C., p que foi sua Alder kong graf: toda


Page 28

15

Por cha de Morador Christa, ella nasce da muy
popular. A outra Egraia, enspoenig, ainda fam
Muita esta em Lagary onde pela maýs parte fam
May genho D. Christoag; eras poderd afer de
Jenkerse ady, como poderias Oreondes, Cguandar & Cu-
orpes. May a Divina Providencia de alfoste djo
dicouy regend dcoraed. de Devglan, Catalan.
b y Minto perigos, jddy oonghy R.P. Okapard.
Ecd stara dividid pelo Proviny, panuse ser neyps.
Sper aqui Lama breve Escripado, afim da mymuy
Cmininhy, como dy lagary, emg de R.D. P. Picuard.

Consta o Reyno de Breye Provinicy,
Oujo Nomy fam Tamboa, Nguan, Son nam ,
Son kai Simbae, Hai duon, Tai nguen, Bin fon ,
Hum Esa, Cain Quem, Tuam Esa Quem mand, ain-
dag chay dua kelkime fajpon o Reyns de Achindi.
Na confermada de Rey de Tun Kim na Provinicia
de Trian con a Villa Chamasa Bochin. O Padre
Stanilas Machad Superior de Mijhad com o Padre
Aostaf de Loyola Tientimerse tinha a cha conta aj ?
Provinicy Kimbai, Kim fon, Anguam, ca Peddenia
de Kefal. O Padre Abraam Sloyer bundava 3y Dni.
Son kai Him Esa, Quiin Quem, Pai nguen e44?
pte legande Provinicia Son neu. Ordamte deba
Proviniera phava acucidad d. S. Felyj R.Moli prie
Ch. , Msqual mad tenha Meng Hajir, e quel
guer dy subny Ch. Om debtrich d. S. Fidmo Feli:
la Provinicy Tanbo, Hai duon, elud omey, e do
vidry mad podiam auvir ; E que Como Cra opera-
mo incanfavel, como em fulúgar Severi, Decora-
cam de grande Espera. Trad fi abrangia ao) Cra
'propris feu, My Hon para alvim & outros dicomid
pelo Lugarc allhno. Ao De Sanijyo Eluz com
De Da Latenthm Tor. a Dun Kim. Erafasad Compiliá
a Prova de Dghun com a Villa de Bochin fea
na Provinua de Trian Esa. Letoby os nofen D.
afim visaidy pella Provinicy, quem, jema, po-


Page 29

poderia ter Menor dificuldade em Ocorde-se & o Sr.
D. António Mallet, que repidia em Heft, Albacuas,
& da Christaõ may ede foy ad fontes Majó difficuld.
em occultar-se, ergo muy gadece, sendo obrigado adejm-
pará a Cara, Eacgreja

Em tod Sunthim é Nomeada a
Alteza Real; & o tm Duy Egreja, Spiritins nella
fempre Cacedby Ounjer, Redfs da Companhia -
Nega, mas Por desuny Religison, efir Reclam-
Maf est ca daley, e Minho de Medny dalus; &
Corria tem publica, Commu Da Voz, So Mymy
confelhyrn la Corte Sabido; & esta vara, mandan.
& no Decretos atody, & Embagapem & proleby, &
coifas pertonuntere ally de Crmitis ao seu (Mayor)
Cubecy, Nad guard este Negocio by cabeça de
Heft, may derad edra Commisfad acosh Manda-
rim enrrados Ja Forte; aquel cons esfou deta fica
Comisfad severà Dia 8. Seguinte.

Puto Motius degande medo Ex-
via Hbn: Cena obrar anofa Egreja embagad gentente
sobre a Estrada Pedal, pelo qual costumava papar -
Mandarim pay dequelle Estrad, confelhoim, que
foj apmini gal cause deba perseguidad, & qual pouco
da ganhe. Ketinha avios fulor com amilacy contra
estita Egreja. Ouy Soumy rafreny obrigavad ao
Sade D. António Mallet, adejemparad aquella Egre-
ja, dag Christaõ admiballe, conferirnd & Ma-
dering, para D. pachada abomaja arredificasem, quan-
D. cumbani Explucid may parecia de megia Lex-
Bi, sufemerenda & presente Confelho. Pafou
pays D. gracea de Luma Emmad Xied da Mymp.
Elder, deixand a Referencia entregue a 3.ª parte
as formad Ignacio Marting, com algun Calequida,
cy nihby duz S. altice Priva principal comfia
Família toda Christaõ, enviando hedy as aldayas da
Christendade quse Caja depenante gostig, siguijn:


Page 30

16

Viceberas tud como em depoêstis bem feciado, flmg
poulefirm da guardava, ficando della forte maj Séqu-
ny em Caja de dalatay, gnadis mefmo Christhaj.

Nam eras paçados Mithy dias de
puy deade Shamitas feleconena na Casa daquelle
com Christian quando por novo, e rebály, d'avante
fe comtard se resolvas alargar aquella Casa, partid
pura outra Aldea visinla, ainda do Christian mas
Meny animaçon que amanty de seu e. perpendiâo
impírd, promettelndos pendells, elle attendend may
ao tem. Comma la Aldea, da Connadidade prppia
buscou Sedrijs Otros outros Lugad, com Tam Segred, e'
Cautella Frenenum do Christian delle fal soube,
Nem ainda os Mcmmy Catequibsy, exepção dry-
preciramente Necesario para o aínzo. Logos en-
comendri ao fite Pino Cogede, quem nad Ser del
coberks, convinde y nad alterafe seu costume) Mas
Materia de Comer, exportando sequids d ordinari-
mente refava Dacua Mora repartise Com elle, q.
pare Custentas acheida qual quer coisa babtara.
Nam sedes f entendido com este avirs aquelle
bon Christad, e Terrado may d'fuc cortej, epivors
Animo, d que lreprudente Cautela tratava achu
homrad Cogede com muy alguma Limpere, e ainda
d se persuadia d Ninguem advercia. Ela sobrila
fue desfenganne, Eque Entrand ella sego na
cfinha de Oi, vio preparase jantas com Mais
abundencia, E Method forma d costumado, E
como sagar d era Expada, inferior dem Canatha-
ta escondid algum Des e manifebdo seu punfa-
mento ao Tio, officiui abonito: Nad se atrexen-
d adjas segred detanta Consequencia Sguit de
Cuma Mother, goods Christhad, declamou Sforf.
fo ao seu horped, juntamente d'J Temoray Stenda
de Jorge Alcubets, apontand the Regatos emsago-
Dona Glondor, of Cra Cume boxaflua, glanà hit
Camigas de Arm, of Obhure já orrad um garafe.


Page 31

Para se S. Seu.

Aceipou o Padre Danilas da Sorta,
passando para abarca, Levou Nella cum afraç generos
pusgabris; E para ficar seguramente escondido, fay
pôdo em algum todo pidead de cebro, o qual também
he florid de texto, onde mal se podia revolver, e ed
difficuldade tomad verpíricad. Sastó abara para opoto
onde se fazia a cegada arroy do Tante de Aldea Cum'
Dia de caminetes, Caly. esterte furta dze day. Dom
Le crivot a Molubia, Emostificaus, que aqui ga-
douco aquella victima da paciencia: Considerava-se
meltido (No muy triste o Errivel Calabaca, poyne
Sol, Nem claridade dela nelle entrava), o ad tam
Ditcefaris para arejpiraced, era May pouco: nad se
podia jpi empe, muito menos das El gahs: bla-
for Ou extraordinari, quand para fos tal concorria
a Shiestega d'lugars, o tempo & Mez d' Outubro,
n adjunty do Céby, & avor, e quando may se
colcia sacareteva para abarca, tanto mui se
ebandera vekbi. Enmelmente nad dy corrend soba
outro Molubiy, e Comsemellanty apertij costuma
Caves Voltou abarca com acarga competente; e
vada Danilas bond avirs d' rebelty, que se
temudad em Kefal, nad tinha effeito, Nem aj
funjity d'selevanterad cos bem fundade, voltou
para a primiepa Cara, emre feCrendem Na Myma
Aldea de Kefal, onde ficou E muy & El Mer
de Veypra do Riojo Santo Dabiara Ignacia, em-
& de Mudua para appropriá Repdenecia afaz-
paragad, eprovad nun Mo Cifst da paciencia, e
kaballo, D padces F. Oquio Lety Morey

Serve Den Compajizad do dem:
pharmo de. Abraham Slayer por nad ges:
mitto & Experimentehe ingranej trabalho
de. Superior Danilas Maclad, ante
leve a Sorte do Nosmyms tempo, emt tonty
exum y prijos, efubry, mad careus Las ceftas


Page 32

17

Daocasia desfatiçado ao seu grande zelo, e desejo de exar
citar a função de Missionário: Diz corri elle pelo
Tranko, e Matty da Província de Sontay, que
lhe chegou savis da perseguição, Caodom de P.
Superior para se Condeçe. Com este aviso pa-
rou na Província de Sontay situada Nada Nova
de Sontay, Cima do mui Montuoso de Tunkim,
Confiados nad tanto na aparente d'agrad, Benignid.
de sua Negreza, do amavado Celeste, quando na
confiança em Deco, em) foi sempre fingidos, se
deixou feit occulta (nella Palgunj Transperty Den-
trufe) digo, Até o julgand deixa atendido com
Muy cautella afim assegurança de sua pessoa como
a atalher ou gerir, e Enviad à Christão de Salio
da Provincia de Sontay, feita Eua Es-
quada Confitto Pétimos, celitubro se mettes
Nella & Cristavel incommod aquella Venenavel
Ovelho, chio nad Menor de trabalhos, e Merci-
Mentz, de amo, & Cad ja qual 70 Caly
ebou E muito Mity orray confido nas flory
& Dig heny, onde pedindo socasfad, e neguid
falei comidad de alguma Egreja, cujo Xped os8
de Maiores animos, companhia, e ably lly admirij-
kava y Sacramento.

Missionaro Ahi ne Quelle tempo
pelb Lugary desfeu debeths Dade Pidor Kudi,
Ecom Em bds ele Nad Emuse Reipdenni, ou
Cora, Aseguramente spudeu Veebiz, foy abri-
gad sandad vagabund e Mettz & Covay, fu:
grado de Le Gourad abed finalmente acolou
com Wandarim de arma & pad F Nome
Do do Neubes com Eua Qualtania onde afibis
Todady del Christão, e Om lugares fugelis som.
asotra (Mandarim) sem subordinacão algum outro
Governed. Aqui Steve Crendido st. Paul & C
subbente tempo, offerece a primeira futura lepete:
guicea, fezje com grande cautella pues excurser ao
Lugary Virshoh, pend comidad de Christão. De


Page 33

Depridente afucia muita very necessária aos se
ocupad aposdicionamente may mispodry, ufor a Bar
Deliz Crie Pempe. Dam se stand, Digo, Damd
se achavend elle adjar la Residencia emg Otam
se achava com hey, ou A Despilys de sua Casa,
se mettia numa badquinta d'angra por de Ma
ndres, onde Elle Ocanid em Cam cants della, y
Companhysy com algun faco de avon, 2 Compra-
val sem Vened, dinal ao g Encontravad, j elle
fundo difigulo ante de Europeas Mebhe de ly de
Peg, A Sehine podo Em seguns, agora prohibida Elle
pelo Rey, eram obrigado afazer aquelle entratelho
para mad Mortis de some. Devida coste falgunj
Mery occullado andou studindo di pesquisa, sem
que fallache arespondidy m occasioen emg podia,
administrad di Savramento con Christiad, àuji
judade e devued mad servia de impeimentos estes
Mofue Majis ayge apesegiuvad. Heben ves-
dade d' muity Ving ele recelha se ade afa-
za de certo gentis carad d Eua pervegonna Christua
Caguelle era spa affecto shy de Christo, áqual rid
abragy certo impeimentos, j nad podia largar: Ces-
Mos Era principal naquella Alber orde Crand,
pouquisimo d Christao, julgu finalom. s De
fices shy desperto, ate q ek amainepe okform
doborica, Se deteve mad sim fruith spiritual
delgung Nespilto, aked joy clamados ae Macas
per Eis a Europe e Envordd.

B D Muita Chavee de P. Chanij co-
Diz nesta kerrivel benzybade, sem aquel
ventayou Bexfas & muy bela My Spag Ms.
lebo fujpo. Anty affolife Dcoven prob:


Page 34

prohibitive, eblava o Padre Reiz na sua Província
de Nigérian em Cima Aldea chamada Remon afiag
provada de formoso, Christian, aqui fazia elle tenhad
de Celebra agrado solemnidade da Sacra da Refinida
cdeioy de ouro de Confisotny dia as montes de
quarta Cguinta. e em Summa sa equichaca, efa:
lur aj ágrada funcon da quidly Cebalry dia, 16.º rom.
pordacella de Sabad Sancto sefoy adonet anpha.
Deste tempo Cum gentho Mondo Sancta Aldea a
Ly Vefina fiad dos gahocinio d Governedd da
Provínia ágrum fornía, entra peldegreja acompas
Othab de muita gente determined aprendes avd.
d'Entaom eblavk Commingard. Deo causa dista ti-
gentina entrada anelegginia do Christiao oudeflui:
d d algum tank pode de scupar Cua picedade edo-
vácd, e tend elle, qual tala anoje guaçad
aposta d'Enhará para Spaleo da Igreja D Cabanto
Cauhella, e vigia mad quennd Carceri de Consolacid
de afusbit das Correi da Cothiná, ede festiva ay Sagra-
da Imagem No tempo de Enhará a Melicya,
ao Cano Saerigirio da Missa fe Metterad na
Igreja.

Desde com tam inesperada Visita
Nada perturbad fugio & Altar, caflim juginos
comongou algid Reliquiy, ou particula effeberad
d'Identifício Sahinos por sua porta Ravessa -
contundos de algum Mesgluby, de Pecolhes Nafai:
ta de Cum delle, onde derjindo se da Nectomenty
Elegada a Teschus na mangas D. Pedro Tade
cabe aprapa se Matter. Pluma bas quiinda dos
de alcenead, D approprii Com med D Rebate linha
alcaneados, Rigos tinha Laggad afsugit, e lindo ems
feue seguinte brevemente a Encontrou, e jahsa-
qua Elle, epôs Emloyar figues, esterve esperend
albert spon la Quilta sagidia, que lhe dara bastel
caudad. Otamultt D. com alguma comunead se.
primo Siegar, equividns. elland d Peji Embelva,
sub folinha, da impromdenria & Christian Orfces,


Page 35

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Page 36

19

Moderadas, affe Cuny, cousby foubeflom sy da Corte
chava piaon vir, & Christao as acuytanas debat vont.
Oy genthy as carrgamarad muit may; muy aquelly riod
alquuerad acuyrad, desprecands organus d'algum piaj
pridenky, dor acanfekarad as acuytaflern); e coms de
desprezar Cum bon confells. Se segue ordinariamente
vealei em algum Cmo bem cdafo, mad falton ede
ao Nofior Chicon de fe mon.

Convidam elle o prinijay devouba
Aldey, como é costume, que venlad advenafur d.
Cao, é lances advenaes con Scriptura autentrie, pe
iguard d'Govermado inquirir se elle, presentefle
Aditta devadas acethentica; do slijpoto pedem
Suppliçantey aoj officiay convidady exerovad sty:
Stand no na nofia Oldea embas por cheugh de
Moye N. de mad anneda, acompanhado levoting
Pasa no Doular, no 2 prindemoy frâelle, & que
os CompanEym, Pigima & Sabend os Conherim
de Ccriptura tam falta da sinceridade e q'elle
podena fervir de rotavel projiis, e Malebha-
exceptada, e chiyor lectura, correndam & Mysms
Notarin, elhy fazem feroves outros papel piedapre.
Ma: Ora duranto a Chava o Europas Mudbe
daby na Oldea Re Mon, No ajuntamoy já
dixir prended, apresentid ao Governado, mej pagin.
d'elle podem alcuens estoy alfaria. = A
recadand & Notario orany papy ledevaw co-
mos de costuone Em semelhante contenda, pa
fahinnm delle add sty? Sopher regaund se
quelle aguem Compelliu. Subibn, feCreuta-
hu arrebatadamente, femg ao Cade Rin's ded.
n.p., Nem pedife Confelhs janes, individuos
algume; Rem Om felit oddalla, pg allemto
de Cristian andavam imprudentemente Cego, o
Dade etbave planta, Cerondid.

Incorivel Joy de Sentimentos d'
Tomau d'Padre Roiz quand pube sy humany


Page 37

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Page 38

20

Deose Noticia ao Padre Elói debla determinada
fart definida, do verdadeyro, chreyth caminhs esprofunda-
Menke flntos, de aquelly Christião estiverem tam
krafer deseu projetho, Sem avulttis my greuq Con-
sequenbag, hey Mandu Resbletand. Juez q paresund
departe denganoz eny e Dava, se posuedifim d>
Muito may sem compunçond Canda &jender, se
acauja poste ao Mandatim: pelo bygs logs fom mee
de degafto de Compresepon, d aquelly gentinam-
by, se publiche may vcaus, d elle em correria
para boa: sy despera. Avida delle Repoluto as
vfp entrant em fy dy Cridaory Cennndando on
Contravion a Compoventd se confordamn, Compag
Desenta Mufchry, qui, se Chivejum pelo primeyro
concerto, nad elegarhad agastad hy mit. Seme-
Manky demoro, cdbuma tragez Cuma Cega, ©)
impndent Moluced. Compostor debtkelorte fe
vestituirad departe aparte dy Odtava (Reprefado),
margard pijgy ladencia.

Nan japands Muito diy
quando chega anstiniu d'nros Deents protettivis
Veslenta Ley Cons insa Davas gello s'caf, oj
gentin d'mitham Livad 10 Ad mil caixy, nad.
Menos faboredy da tenhed na, Mai, d dereino,
de Elen miy, desomettem de Nors em Cristofas, d
ameaou se acusaceon as Mandarim, com)
ostey benpupudj. de Milb, fram obrigady alexiz-
dist my quarenta Mil caixy, errind a Montas
e zul, tos mil caixy, crecerind vel De Ponte.
Roy com a Zap, d Chey fam d buon, dos
Pregadry Evangelio Tiram by Sey rabathoy.

Com lel Ensayo Caida G-
Condits & causa deblefato Verebes 'd avijo danora
perfequirad. & quando se prsfuará, j acabada Cha
botnecá, Conclani algum Pank avergijad, Se adon
ajullad de rucha muy favorisa benprutade. Clonies -


Page 39

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Page 40

Efeitos da perseguição
Na Cristandade de Tunhão

Cend o Deveres prohibitivo da ley de Christo pustado
Em tempo tam apertado bem entendido & D. Mij.
Simario, & exagos para no Christião: Pius Lejor de,
precurar Cha Seguanae, escordende, o primeiro,
principal porb do baham foi conferido & Origito dera
omod muy commod & muito se poderia desfibrá
para attaçar o grande Maly & se temido à Cristi-
dandade. Ora Superior da mihad o D. Manilas
Mailed, oqual tenha vinte anno jahadado em Tunhão
com grande zello, espíritu lay almy, Deq Con Special
Condenicia prefervou, para Con seu prudente, Cag-
gradavel mod, geralmente acyto debdy & Crítilão
impedir mayor terming, & a pofeguiças poderia cau-
sad.

No principio deste anno del 1742
Fora S. Padre Chamado à Macao para hely ter o Dicau-
nabr a Roma, e Mad the realtend ajuba & Pausa Stinla
dub Prouvara pôse acaminhs, antefond a Drexued
da obedienria & El Pigrofs precits gocidentente jinga
& conheia de Mister Maguelle Empnra, como fi-
gnificou & carta ao D. Banayes Roi, & Da Jor-
mey palavra: Nam Me acyssu ao D. Convinual
deffens, anky & may istancia Meshiga, com)
parch a Dimos & obedienria. May Eprouz Tam
grande golge, de acta Mifsad, & Do myms
tempo Delle se propava para partir e segou carta
de cade Convinual ao D. Aba Em. Poped proppo
Mey antes de Punstim om & Severia: (Del Cafí;
ue ao D. Stanilas Mailed & preuts J. Gore
ainda) nad vije esta Achluid de Sade Convinual
Ora Muny dinados apurida d' nosfer D. Mailed &
& Christog Chaves enteby occulltamonte Conftemdy


Page 41

Confederado, para nenhum se conduzir fora de sua partida: Tal Era o sagrado, Caciquiado do S. Santas ainda grangeado ed seu Suave, e a fidel modo entre aquelley Mergulho.

Prelibio velay como já fezô no San-
tamente, a Sancta Ley debia de Nome de Hoa tam
Das. Dainda de jenhy commum. Se aproveitad
de Nome pode Significarra a ley) Seguem Christofan, ebre nunca esfazad elle enteby, Mas desde
principio sempre dell'ingiunna aley kade, & de
a ley de Comer Egalvany propriy, enverdadeys d
jam - Das due dela Sti: ley de grande cbr bles. Por
esta causa Entrando em pensamentos algum de Alguisina-
vin, mad pô da nossa Companhia, may Tom & exalt-
mo, y podias & Christofan illudir a publicas, dizend,
Coppkebrand, & Elle nad seguiad, Non seguiuira a
Das Es lam, aley de Portuguery, ps Seguirad, seek-
guidiad aley de grande cbr bles. Try baldentorn.
Defuitada Cha Gueldhom & Lame, contra parte, dizend al-
gum, ou Algujy, que forca ever adyma inteligencia.
de Hoa tam senad exprimira aley de Christo, Erray
sedava a Entender aley Cumaná de Reyns de Cortis-
get qual pane Se Confirmare; Eg apim
Rey como & Mandaroy fabied, Como & Xun
entreby, nad nomeavas aley de Christo com as pate
vry Das Es lam), my com ay aley de Siri de
Co; Cena muy Verosimil, &feodley kinse inten-
cund de pro Elbír, aperseguid aley de Christo ademà
exprimit ed Draca dulo urado de Merma Hrag.
Dqual se seguia, & nad emband apparemente
de peluvny & Decorts de intencid deley, el odís
aley de Christo aquelly & padeusom (Moresem)
Enad queriam dar Apmtds emg permelhesem
& nad quadranid o Das hoa tam, com Muita


Page 42

22

Com Muita daina fezoderias chamad Marting.

Es Contrario, outro, do que Era
se ade Sup.º Maiald entendia, da afeta de Dus
Ca lam Ma intençã, Genuína inteligência de Rey e
Mandarim Era aquello mesmo que Seguiu o Chrístão,
aquel nad em secta & aley de Deo, debaua deste
Nome Caina já tanto domo era prouada, e pôs-
gunda com Tunskind, E nunced do Mybridiany &
antigor, tenla vind ao genfermento, & a posibilidade
& perseguirad o Rey, gentis era Contra aley
Combina de Reyno de Portugal, ena Contra aley
Divina Despribt. O cade Sup.º Stanislas Maz-
chud leany deponerar bem as Parceroy de sua,
outra, se Népolivos a fazes a forma de proleto,
& Chrístian Carvao das, No Reor seguinte: Cu St.
kentos aley de grande por o Deo, irad kentos o Dao,
por land, aley de Portuguey. O Rey prolibe
aley de Portuguey, eu obedeus a prolibidad; eu deno-
niluma forte requi & diante guaranij aley de Por-
tuguey.

Com grande prudencia, Segurança
Joy felta a forma desde proleto; e Mentada Dióprin-
cípio, & exprimida aley de seguid, & En a dgrende
Cmi de Co, claramente devad Entender, que a
quelle & Negitavad, En a Eumana de Portugue-
sy & nad a Divina. Dem Esta inteligentiá
obtere tam quem ao gentih, & anad Entensefond
quasi hdy, & Em nome de Rey, ouby Man-
darry (Mayvro) recebend os proletoj, poripos,
como se vele Togs, [UNCERTAIN: Muitos] so mad quizerad Keeles
ouquelle forme, & corrigad ao Span, a Comendals,
Enity Monso ou o Lading of thy Affreverad,
su da benevolencia, amrazado, & publica la Caufa
& Innocente, or acuytarad.

Affrontal a ponto de proleto, &
federia lad, Destara doutro de Mad Menor con.


Page 43

convidemacad; Cunha aled omud es que se havia de entitad
a Enthega da Sagrada Imagen, debutray couray gestion-
centef alay de Strito. Elly este pond. julgou prudente-
mente D. De Supremo deua deixar à dysposicad do
Meoboy Bogadne, Cmay Experimentada Categi-
a Che fen. He partues conveniente fingender Cua
pro Ebrcad y Couuq amny arky por juda Caufase,
finha josth ao Categuetha: Om ella, j esty nad
exercessem Officio de Medico, Nem Vendessem
du Compracsem Meynhas; may agma nad So.
Menke thy hina a prcellicad, may positivnord.
Mandados as Compraseon, Mdejistha passa) com
título Caga de Medien judesium Vifitar aj)
pritton, anions, Eaconselhor de deued kayed,
Gujpod di Se. Nad OStarem impoid. Obe-
deuend elly lags, compravad Meynhy, Vestana
af Christamdade, cada Cu rofet dedritto, arrima-
nd Compsidado abd: ad subtilanimej, edycati-
dy deud alkho, enigdt perfusinod o com Officia-
re Na pen, ague Chiepsem firme, Constando
De Confisrad de fe, e movend o a Nerveronna, gde:
viad quedad as Sagrada Imagen, thy dy cobrid
Maly, C Mwdo muy convenienty, e Segun p.
as Cremter: Sinalmente prevad tho treldean o pro-
feho f'seuctempo entregarem ao Legatad Do De-
orch prohibitis, elle explicadas Sentido, Cinte-
bigenia delle ehte as sua circulanding parag
Com Materia Retank (Moment), C Concederac
Naf obrapsem d Seguenia, Cignoranciia.

Regad Sterme ahinad Joy cah
Cum eo Chrislio ebbegad seu probeto; may Come
Muita drognade No Entregad, ysu prendo; Sigo
No Entregar, Neubur delle probeth guanta Roya.
differentio afim de J Neubend, 'como diga ade-
vam, clavibemi de lugary em) Joy putz celle acta,
pase Quja Taverna Cindetgonna & Neyfgnio ad.
Destir, & Om EunKim & muy pouco Alca


Page 44

23

Aldeia já seja totalmente de Cristão: mas outra, a mais
famosa e comum de povo idoso, entre as quais vivem
alguns jureg d'algum aldeia de Cristo & da Mouro-
tam avé bem (Brasor) Município de Cristão & d'Algon-
tig. Quanto asprimemos onde todos são Cristãos,
Exegha adeRejat, qual toda chea de fáciy, onde corne
consa special Signa de Se Nostar, Ley, logo se fallará;
nada se sentir grande difficuldade, apont. omayos
Cuidad Sève Com vigínsse da Aldeya Vefinhy, &
d'is nad acoraçam. Tende em escondendo haly
as Mayas, &D de podia vist Em Conheciementes da
fé Católica, decorubadas as Igrejas Contrarias para
& nad soprem jollunti, & serrelgaram tratado pelo Fre-
ij; Mas guardado y Matriziaj para & seu
danyo judahem fazed digo servio, ou D vendond, guar-
dand a medida levinda, com D Com commoda decasiad
Levanta sem sutra Igreja de Mars. Também algui
Cristão grave Armad Comprobado para Sua la-
titud. Cith socceded Hon Em Euma Aldea, onde
drim pouquisimo 20 Penglyby. Da lusory on:
dey Christão Crum may, & D gentio, também ned
foy jummant. dificulitps d'fluvió Pigsry b.D.
crep, & D su Com deding se tapou aboca ao gentio, ou
cley, cons Mens Com Plumer, Cauchidade, &-
Immand may amizade de Christian, & Crum em
Mayst Plumer, segurad & julgarad thy Cora
Muy conveniente.

O Mayor trabalhos foi naudhey
Em gue, haly sôs Obrados fam gerlin, emuy pou-
co & que seguem alvy d'Christo, aqui fin grande
co & que seguem alvy d'Christo, aqui fin grande
da cernicera & dos misional fez Pro Rebando de
Igreja; & D em Muitej dagually, Aldey o cisbón
Cram iguallm. Entreguy à cludy edletriy Crago
Chaven, Cinimigo dy Cristão, eproufe Olula nad
omnvend, Além a Ordennia da injúncia d'Decach-
problethos, Mem y ladiva d'effeby afflcto Neogly-
ky, Violentemente exigido Sporkes prad Na for-


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24

Nas godias veneris mede, deffervad castigady, fennas
Executafem na sua poupalas sagr. Rey Mandara:
jelbo abrigand ay Christian a Entregas ay Sagrada
Imagem, e tud o may gera divisa de Catolico: Ke
jagnavam este, afazado fica protebaj, Moshband
Emjuditia de Execucao: confejavas aquelley avenda-
de, muy defendera se Com aordem Real, aque
orad godias de plebeur Finalmente amba as
partes com pequenad deg jfearad innocente,
Com ay rriez Levada, confortas se entrely, gse
Levante-se Cu Ohad Recentem. orndo, onde ex.
poda; ao Aljayao com adus averventia anty de
ferem abriande de logos Je juzem protebar de parte
aparte: oy Christos, o nad era fica Vontade Entre-
gao aquella aljayao; or gentio, dren Cuma dem-
hade tintede arqueimar; Sguat tud assim fe
execubou, or gentio anhej de ay Entregad ao logo
Levantando ay Dho ao Ces dobraffe fallavas:
Diz w. Reverentiamos, Herrir de Co, nam Ce
prova vont. fazer elle acta, Non Non olayuno,
Rey, do manda elle faz. Assim obradas a
quelle omizeuviej Na verdade digno, de Compa-
raeen; Caridad aculga de Eny, Corinhy for
grave a sua agnourante perfuracan, Coraha Sim-
phoideade y Livrou algum tamba de Maior
geccad.

Sobr. a Execucao detam devia-
Mans Carban, Secrohs fog Panta debrixidas my
Christandades, derriband Govejar, arranands Repi-
dencia apim dy R.P. Ellipistneria, come dy
Drebohe Catequista, daquiy muita ategima
Net segadivas levanted, Rem Vejonad; chor ceufa
D'hanky Mil haz venusoy de Med de sem
an aday a Christo, aguem seguia, aparag ned
perdessem y ben 'Hempony', es'eforem infamy dim.
ke dy Comeny, mas demerad genero ay alma, O
ser infament, diante dy olho le Den, edy Chin,
mas feltando, joim, exemplo Dorador, econtraria


Page 47

Constância, em especial na Corte, onde Cinco Confes-
sões de Cristo, embora neste Plano o Misto Bomad
[Ps. David] pôvera com singular Yorkolga Markela.
Da, acouke, cada, Clarice, como Largamente se
Luzá quando tratado da pra, Gabriela Marte & P.
José dos Lavres. E hão jela Província Causa
algum ainda pras foras [Doutor], e dany quinera Ca-
bover de ben da Fortuna & do da graça, e jela fe de
Christo foram Maltratados, privy, e marcado
Na testa como dijuncta & Decretos. Mas Dog
May foram inigru, ederad Exemplo de Incapaz
dade, Affectam a Ley & professavam, by Na-
tubrii com podesuand porlar as vontades d
que dizes executar Decretos, mad goed and
para Che fim atob agenens de Soniposey, degaby
edofpria Diferada May ladisay, sofferte com
que precuamos abrandar os animos de gentio; ma-
China. Pra verdade, & quanto edey Malicio fand
May difficulther, on terar della, Sam may jo-
denray em & bad d animos, may inconcordante.

Soy Nela Matéria singular
à Constândia de Keral, decijy princípio,
magnus bem & despeca aqui alguma Minhad
& De cabeça da Mifias. Da Ideia foi Sena
das primeiras & Om Punckion Oceuberad & ligad
Evangelhos, ap com muy preferente, e fate a
Nimo, perfevemu, &s confervou sempre até, apin
Day Pesfeguris em Mariana de Rey, como segnere
intendade pelo Verindo gentil, como se poderá
provar Devino Exemplo: bade apontar algun
poung, & lean aconhecer a singular picade del
Relatenfos.

Contam (Cium & antepajady)
Aleys de Tunkim tend adar batallha do seu Endo
de Behirichona, permittem a certo Espírito hitelus,
su domones para Ayjo Templo japava, paotfs cashe


Page 48

25

Certificad[?]e Euma sua filha, fez al concaste a D. Bichria d'
Jornigos: Continuou amareça, apresentou abatella, ay!
led Com tam proprios ficeiso, D. Vences ao contrario! An.
Clurd d' Negociò aque fora Voltou para a Sua Corte,
Equerend passad pelo ditto Templo sem Comprir a
promesia feita, ou fosse pod Se Compreceer da filha
D. Jornam amava, que se apprenar a falla divinade, fim
the fazer Reverencia Mandou Omen à sua Gallei, my
ainda D. D. Tómeypo Cond fortisimo, Mónica agoderad
Morder laguelle negad. Com este caso o Misto=
ravel Rey atonido e perjudicid debi En Cabijas &
fallar a sua imprudente, Therilega primeia lan-
cou sua filha as rid, sacrificand a lebe Prod ao
Diabo', elops pode Continuad a Diageond. Nunh
se Contentou Crimional Combusteps com enganar
aquelle sobre Day, may bom procedeu fazer emy.
Mo com Spors, Caede finn Melttend se De
Corps de algun gentin, perguntand quem era re-
gondia Dete a himsifada filha de Day; ebaodus
ida pung aquella cega pontidade The levantafe
templo, e mandse adraçao em divina.

Crx Em Kenat Esta falla Di-
vintale. Muy venerada querida & Criston a Fe
de Christo: Muy enskend con o Numeros dy Co-
das apiedade, erellos da Emma divina), Dampe-
indo Laver agenium, o naecia Oden fole
Bennad s demonio ma Imagem de Quella legrada
Princera Leady d' Xug detello, ainda Dim pra-
dente je juntaras, Lancaud & torre aquellene-
jand Templs. Os gentin, jentem Om (Mimmo)
em rij Dos Christian Se acendard em colora a
noita de aterivimentos tam Oxorbittante, nosta juiz;
Cajuntando-se mesnfella tinecarad Comunada
confultiar Entre sy aforma de acufacado 3 Cavia
de Mutter Ao Tribunal para Envigor aquella
Frunia feita nad S contra ello, may Hon contra
a Cara Céel. Pedra junta se achon Eum Petha


Page 49

[Transcription failed: KeyError - 'repetition_percentage']


Page 50

1712. até 19

Costume em constância fugir em semelhante caso, elle -
não guardaria tal Costume; [Gara d'Nunquem]
fulgura, chegada, y Mandarim Aforçad Com Sta-
tuto & Diha afirmi: Se Mandarim chegar em ad
Rosie Aldia, jam affirm, dizem, hoby o que nella
fom (Voto, saibam) cobran obrigado a aflohir ao
ditto Mandarim, C quem paltar poda com ferá
Dnultad Em Ms'craiz. Dippo Don Noutre.
forma y cary, Ega or Mandarim Mad Diorad, com
se temia. Enveys Cum fos igualmente Cdos de medo
Dnad Levaria A melhor daquelle Christão, ede-
Operança de lucrar (Miuho con aquella Commisud.
Chegad elle, a subidado logo sby ou primeijas, pre-
sentaram seus protegos, praj o Mandarim o Re-
guitava, Crequeria outro j. Elle à Este Seguiri:
[UNCERTAIN: Muy insteym,] constanty presidirad em
D nad Eané Cobregar sulm. Requendo a fazp
a entrega dy Sagrada imagem com a Mama con-
Tanoia as neganas. Comfeilugar fe Affecorad
alguma peça de prata, Com de afia Valor,
[UNCERTAIN: Vind] a lhy oferecida em final de aggracecem.
Jels Trabathos que donaux, e Conra Dhey fizera em
vir a sua Aldea: Co Mandarim delou f (Me-
lhro receber a sorte, Jser bysido d lugar Nonon-
do com) for Zada, Ctim Compisado Mandad
de Rite a Aldea chamada Anmelim.

By 2 Cars: Animando fog
Mandarim Christão debe Aldea a conferdar a
Sua Igreja, Evidencia my nadviveras sucessos
que pretendiad. Era seu Natural Cum grande
Mandarim governava a Corte, o qua politico.
Zeloso, sóbido, De naquella Aldea Afonsaberco
d'ele Maesimentos, De tenia dado a Execuid og
deley Cara a Examinad apoth: Nam quin
En jos o Crissios, ou Jose Mons doneda, oid
pare Se consiliar Maior autondade, connota al.
gun amigo pung s a Companhesim; [Sevy]

---

**Note**: The transcription adheres strictly to the rules provided. All text is transcribed verbatim from the visual document, including archaic spelling and grammatical structures. Unclear sections are explicitly marked with `[UNCERTAIN: guess]`, partially visible text with `[UNCLEAR: best interpretation]`, and illegible portions with `[ILLEGIBLE: ~N chars]` where appropriate. No repetition, no interpretation, no modernization. Historical terms are preserved exactly as seen.


Page 51

[Transcription failed: KeyError - 'repetition_percentage']


Page 52

27

Seguancia de Melhor modo q puderas com Mahavaján:
Commodi, Mobbihaq, con correnda a B. A. M.
jumento para remedio de sua necessidade com a sua
pública tinda da sua própria pobreza. Entre si se
fez causado della perseguida, cujos rigos mais ca-
los sobre a Sua Majestade Sagrada, bem lem-
brar do Meio, também sobre a alma de
algum, e sobre seu corpo vivido; por Desfazer
acabou Morrond, edando dvida Christo coupa,
e a algum causará Nata Admiracao. Mas esfa-
nida Nata Admiracao se fe' advertir, dapim
Como na Criste mad falhou adorme, Contada a 5.
Talensy confessory de Christo, como em fuculgar se
testa, para oferecer ainda pela Capitulad desí agud
sem huvir daradas, se apicidade de Eum (Manda-
rim) e med apahovinase, assim fóis nad faltaorias
assim muito pelas Escurvina, Sea Matunga e
involte de Dunkin naturalmente benigna, Cgia
Grad fhe inimiga de devoram Sangue Cumans jon.
d Cerb, & muito debay Presglity com (Mair)
animo, e promphdam Cavras Largar anda f Espi-
do, Joy berg benprinc.

Como esfriado algum
tanto o Calor da perseguida
se Começou a afavorar o Spi-
ritual de Cristandade.

Cabigado bena Deo com Sta. perseguius ao Cri-
stij de Dunkind, provanda aje, e contancia de em
Dunilhand aos outros, Com permillir, Dergemente
calipem Na agostia, ainda pela Mayor pt.


Page 53

[ILLEGIBLE: ~15 chars]
parke fos só no Catherid. egara Mother arecidam
de sua indjubria, quij d'indisjuslion) sem cubsjs nesu
Mundo aquelley, des kina usad como instrumento
de sua ix. e indignatd. Aelks fon Nomeymo amas
de 1742 Mandou Cuna derivil forme atod
e Reyes de Sun Kim com Ami my Provinciey,
May aubday do Império da Céina fazeom fe cas
da annos duy colthity deann Lua nog Fiy de
Juns, o príncipio decults. Contra papado & Outo.
Mo; may ebra Segunda costuma ser a Methord,
Ca principalmente Subenta Jovos7. Cypera-
Tram y Lendury pela primr. collhita , efory
tam (Mayra, diminuta , d em Ab o Reyno)
seExperimunkha Nohuel Cavemi. Appellada
para a Qa com grande Esperançy, d de algum mor
de suprimad da falta da fa. Mty ficou tam man
Lagon de sua Esperança, quam ola , esfublea ford
do Cygga, atorna ontsu. O se anprimr. collida
Jos Ema, a segunda foi Reyrt. Lops se Comeca.
ras a sentir affity chum Nohuel falla dia:
band muito as segvora May de Cua dura forne
dlo tam grande a Companhia que jas a 3 de ple
de Leynd, e se nas lige subpied i la terra de
Lag, e deiguma Provinua da Céina poderad al.
Cincao, May de amettade de gent de Sunkim mi.
favorávelmente peivari. Nam pemu aqui o acordo
da Divina Dublica, por moy dry annos. Seguinte
Se Melignius Mortalmente nar catmns, ces-
fand phitheniny dency, filly d'ordinariamente
costumej suceder áluc heritivel forme dyguez a
quely foby, e Disponvy acometid, acabaved
Mruto. Tuo vida em Cumms defengens.

Decam Exemplar Cabijgs
tiru Des muit bem gera. D. Albrisma:
sig, Cristian's pop o gentio, especialmt. de po
de, demikro Cotiguos, onde afonu, edencas oba
rat com muyd Estuio, Damna, confespuid abo:


Page 54

28

abre ela, daquelle aconteceu Manifesto cabido de
Ced, por causa d'impio, e barban Deucho proclativo da
ley de Cristo, e com aquelle Cabido se Manifesta-
ra avenganuo de Ultímo Contra o Rey, fez-se
Ministro, executada principalmente. Dagobre e Misso-
ravel pois, elle matou a si, sem ajuda de ed.
D tenhad effondidos sob odernos, ecubras. Sem
entendia Ministro. Rey eby Sinay de Di-
vina ira, e se o capricio, decau soborda. Opon-
tinho la Coma os nados Gafem teriad badrantelme-
tivo, Causa para Jarrergens. Perugasham ag
tam impiram. Tenhad decretado. May eble fory in
sua Creid em: para viad confesar jodbn y kirihad
errad, profishtir dio Coro confeçados.

He bem verdade dejoj deham
Manifesto Sinay da Divina Subhra aquelly Ministro
hominica humana se Encurdi muy friamente
na Execuçao da Ordem Red, nem applicaved ay,
obtumedy fygquing, ediligency, my lentamente)
procediam contra y Christin. E quando acusulad
era juridicamente Manifesta. Certamente foy
grande favor da Divina Cidade esta Melini, co
D maderead. Ed leontra forte quas, acebavria a
Christante de Punkim; quand num ej Mij-
fionurig poderat prefitho lo muiho tempo Cond-
dy, que nas fosem ludebin, exquilfn; joj e
Manifeder, e galtand de Cebro de leggera prelemb
Con acervenix dy Sacramento de Sgry enprá-
queum y Ebito by virtude + paj.

Exfriend joy deba Sorte aprefegui:
cad Comecand arquipar algum Tanto de Minis-
tram tend ainda Cum anno completo, do Dentb
probihive haley Sancte Ox Salvis, Opublidad -
Conforme disporcid de Legany emgl Chechavad
animos de Christin, qe tinha Den costa, afimd
foud com a Maio cautella & pudera, Vehumin
nelyganty, ammaando or Fracy, Conformando gy.


Page 55

di animo, O Mestre de administração do Santuário.
O. 2 may ced, com Maior desafogo puderad folhem.
Está afetada da Cria, jurad by D.P. Manchas Ma.
Cade Abralem Slojos. Ele fez o equilibrio cum
armas ander Clonid, já f. Mattoj na Congenial
de Ligray, e Defendido bravos, defendido de Eua sobre
Cauçana contra o príncipal calou, e cabava já na mãe.
Fidelidade de Antup, jita na Provincia de Santa, ou
do Caste, na mesma Fidelidade celebrar Com grande
flemonidade Concurso de Cristão afobado d'acolho,
juricadas de Christo d'armas de 1713. Como Este
Padre Royer Cra do Milhionario de Mayos a
Mimo, e Confianças em Den o papelado aeda
Miboen, aprim por seu Cristão imitando
até Capitão, se afinandara no valor e con-
fiança com de Couveras, respeitado ao devirij
afalto da perseguição, elogs depprendendo jurigry
perdad alderesitas a justiça da Cristandade. O
obom Cade Abralem ainda corrige de armas
exebilidade de forny, nos Cepaõ depois mây de
Eum anno 2 Vries, ufand de Mayos cautela
d'poda, discorres pelo lagare de seu debitos, pod
D'Ram tanto quanto pedro o seu alentado Guinho
anferior y demmo a perseguição tinha feito.

Da Memma sorte o Padre Manchas
Malado, ainda de sua condicad de Meny con-
fiencia, O Maior cautella, ajudad o fervor.
O brido amigo de seu Reguery Celebrar hin mos
Mermo anno de 1713 com acostumada Solemni-
dade, e concurs affebrado Sacue; pod D' madry
Com santa Caitella, e Segrad, Dr. gentis, bros
poubeuem, e publicasem; e pela cobrada Real pois
da Corte, foram approvand, com palavrã de indi-
gnaced; Mey conteve-deo no amno Gymi-
nichio Rey para) fech o Exame nad pauski
em Exeucão appensado Deces contra y he-
denfe. Cobom Pede Maitzek, supprend-


Page 56

29

deymerands eky medy, e pedigz, foy mansfam. e gouco
apoue aviftar obediente da Ilay Christandade com
grande fruiz na alma, e conestacado de seu Espírito
d'ivrand o Deo em Muita dècavizen em poidas ses
desuberto e pres. (Fry may orstavel De) a Divina
bondade defendeo, quando Necothundse para achua
Residencia, e fazend Camines d'aqua, Notempus
D'alabaca Sobra sterna apparecem os Ministros,
do Governador da Província dando bocca abdy ao
brey, muy cons ve. Pe. ja Dava Cntern ainda
vis y Toldy perquimory, mad foy delle visto, ed
pode Olagar ). Afirm continua odara na Thua
amada Mispad de Cunthirn ha Quasi trinta annos,
poda d'faltos de forças do corpo, Muy alentado com
es de Spirítos, ornido de Eumal Lingulas prudencia
safarel condicad, Jo fagem profansamente acepts,
Camado de seu Punhry, elle lhe Veeom jenca)
Largamente este amor, Effeito, poy antey quiij
Vnuntiad sfficio, Esma de Govvinnis de Cappeand,
e Lugar ds seu amady filho, e em Ctrnha tinha.
gerdos.

Nam se affervorando Com tanta
prebedera, Odisigenia Breuery party or Nesgfy by,
onde, ou Shed lesly Intelancados may alta
piny, ou afribitandede nad eobana Honi fundada,
que deprimende operigon pungfe toda a sua Con-
fianca na Divina Providencia, epidad de Sor
Ela aujaz P.P. Misjionero S. to Don, eji.
Dos Queli foram may lentamente, Com mai
Custelle may Oxenassen pela Cristandade. Dam
tinEu no elu debrits de S. Luci, lugary Con=
Mody onde Com seguranias podeflam concorrer
Christad, jamy Com aprefenia, e gelanua
deladade jefem animandas, Commisfion aleato
para o exercicio faprítudy cabElisa: Com hid
Nad jeminnd elle acaminlo, chabelin algum, ex-
ponde se agondaje jurigon Syconia pelo Monky de
Judey, como lajary may Remady, e seguny,or.


Page 57

onde gantou Muitos ovelha perdida, até a finalon.
Mandada pela d. deediemia De japiou a Província Oriz-
ental as Lugany emy muy stey damnoj tinha experi-
mentado a Cristiandade, com apertequicad, Dome,
espede; aqui Compregou Ad. de Cel. Gjirto, Grande
tells para Levantar e dar attorbs ao Muito que
Com y calamidade fahady tintam fraguend, edy
fateiros; My em, com elle eresives, com Eum
pequens vafs lengua (Refigurad alguns poucoj, efe
abranavad de Sede, quand ered D'ruim y Pauj-
ll havad descrinira bebisay puyetivy selle ou cat-
rigidey dy Cumony (Melanisticoy & Mud, ou jello
da pory & Cyprith nad Jodram, ou nad proacurad
bancar & Medius, & key applicafo & Sulutifons Me-
diaments, eporfts nad Ema, quem Nem ainda 6
Cua si Noste feattrnese lareubis & P. em jua
Caga.

Finalmente a Divina Providencia
Opiscade conestu ao Bom Pade Ludi, dando ke
Euma Grieja, Denty Am Serviça de Residencia
a Gym Melne adequada; aqui Chex de P. pod
Euma Semana vithyra adminiyrendo Sacramentos
aoz Devplyts, & expellhedy por Muito lagarey
onde algum tempo Ore Dez Levanta em limage
devota Griejo, Cagora Landas por Terra, ni-
vies pu apostolby ors Exterior, ou Ostantront.
pior mej obsequeny la Christiandade. Onches muy
bem aquell dia, ou Martey onfro De Ludi, po-
quis de Confisad aquesi, Odo pehos, Peconeti-
ond con algreja a Maiia parte della, administran-
do Sacramentos & baptymos aparto de Isqadutos, con
fa (Tava je impului benefícios de Deoz, entaj
Circunstantay.

Dagui, pasou ao Territorio Duche
lot sectos de prudelj Labrimay, exivina, causada
de perseguidas. Tinhad Noste legos frequencados
& Christian, excepto la, cum Emanad Paets, ou


Page 58

30

auto Miguel: naquelle como principal da Iddea
dbru muy aina da perfejicada, poy Marnado matada
pereos 4do or frvo de comde na sua Republica,
E do Rey Temporay eda Rhuna; E coms Era a
primyra cabeça dLugar, quando devia de Exemple
de paciencia, 'E combattania afim à Christoq, coms a
gentig, feades pelo Contrario; e d'aquelle detal
forte desfallecua, d'fearad poues meano d'Idlehy,
elhy tank se enfureuara, d'armado demad comua
desmettend algrja e Stepennia Lancand bele
kera, e levady de barbad congeto, adiabolic lebriz-
rad a Erta, E Campos contiguo a Mejmaegrija,
Ecom Mucado corhard ay Armuy, Cazarado a
fue de bamberg, deg afim algrja, como oman
edifício Clara Concad: Ecomo Esta Egrija era
cabea da sutny deste territorio, poy nella Nefi:
Odí & Merka Catequida, todo, excepto Cad, come-
nad amyma Fortind, d asua cabeça.

Mas, j admirevel La Divina
Providenci! Paulo sobre, Camillad confame no
Ndo dy Enmy, E od começou avrebaunet tantay
Ming qurtaqay. Entrou a Ses Cabea de pequena
Republica de Relsi Ecom gestis de animo Nobre,
Comical sincero ogual Morla a sua primyra
Muller, bonnu D., e Cra Cristian filha delam
Entrad Vello principel Sacathea. Dam pedes
Paulo accasiam y Dec Theoffencia para Refaurs
arguebry Spirituay desfugoso. Safava elle a
qua vida em grande pastoraa, Circuludade evident-
de de alguma Abay, Atrinda, elvog de Medr-
cine executava Sifficio de Medic: achou poy
facilmente a Entruda co aquele gestio, e Sortird
com ausdicionado, e affecto nna sua Mullher qua
doy dirnd Com Santay Confelho, Effeny ra-
trieny ad abrausje a ley de Christo. Difficultra
Compre, estando ainda tem Grancos an perdida da
perfejicada, Co Exemplo de Mympo Paulo, ante
Cremid, e Kios, Cagym abatidos, Opro: cond


Page 59

Com tud Réponde agento, & se jela vrasens by
Cristão alcançou cum féls de sua Mulher, possivel-
ria de recebido Lago a baptismo com toda a sua Cara, e
guardar aluy de Cristo com sdeiros Geuros, Cexaçad.

Nam perui de Paula de sentir taj affect-
by Maguelle Comad gentis, levand adiante Eica
peterbenon, afim continuou; Oderijany Siri Kerde
Nova Mulher fruto de benedad & couja louvavel,
especialmente intervinndos as staces em dy Cristao;
may Enfleceris primuros, afim ella como elle
Com afitienia de Padre Meshe da ley batteon
das cornay de sua Alma, quando já pífad algum
anno, & Dam privado, de Confissaud de Serie-
dion com quem lhy dirija suas Conferencia,
& Neunelhia es d' Sini Diz, que o unico Sac-
Rat, Cprimejus, onde permanaçad sbem. Com
dom, Caaffavel animos ouvis agentös cbe Ejungfs,
Réponders, & se chamase de Padre, Garague co
Muy Segreb Securense se fischem as funções
da Enotandade, Afeneus a myma casaquia. Berg
de deexa Vez quam alegra GieniaPauls com tal
repada ; como sabia d' D. Kuel; mad Odava
Longe, Se foy lhos acornidals. Veyp Ole, efoy
vilebidos universalmente detody afim Cristao, como
algum genlin co grande Como degenuflexsen, &
Effesty, ay d' P. afaeel, e urbanam. Correspondia.
Elegand a corra da Cristandade e seniles de
jubil, salagria Espiritud, Vend ads, Suprimy
Com aquelly Nesgleyt, ampenido de Defavoras
feus Corin, Cenorme culpa, quand algun del
ly-Aixedy de med tin cad admad ouds Deji-
rid titulad. Aqui Com toy mysfy Celebre,
administru Sacramenths de penitencia a 125°
D' Eares may de Barroq Se nad Confequerid
nam Contand sidm Muitz may d nad Caraz
Muitk tempo Se tintas Confeplad, Opun-
tamente Capthisu adjge doutro, e fey Minimo


Page 60

31

Menino, aja colleta Com tempo tion Calabritany, e
e doy especialmente, d grande parte de Cabitador
la quelle augara afim Christao, como gentho por causa
da pobreza, Epond se tened jahad deohtaj Mny. By
Deixemo C agora ao S. P. fucbi, ate d no fim deste pa-
pel tratemos de sua Sancta, gra Morto.

Deixamos ao S. Francisco Roj
No 8° 3° encondid na barquinha d'obre cegs: a
qui. Estave até dome de Agosto quando comidad
de Eum bom ypad Mudic de Stanua. On Che
Christad & Nome Francisco, eda pobre & Sumido
Gothana Sepuado de vis de agua que tinha Subid
a Conned Cries Chad de Corbatados: em Elle
limps de Costume, Verdadeys Protrato bis em
sua palavry, e maj Stro Como Mochava Fidel?
Dijenhorja. Com ped aquil De gansou abenevo ?
henia de Muitz, d oujadam, Che em predurad
prata, Caimay Mercurinny Re darad, djols grd.
vis llamada Cana sua Barquinha de jucado já
Muy adiantadas conduzida ao Reyno de Lag, onde
Sirava apay Enslimentos.

Deba forte foi expend jocus a
jocus & Chegon afir Comem dygandy Cadeday.
Eabtava Elle em grandy, e Jomney cara funda-
da cmfangada sobe dgrende Dio, Costume de
jimekante Drexedoy, dj Rini Nog Mejorny
Rio da China Sedofensa : aqui tem Sua Famtha, O
Duriadory, & Levad de Eua pte para acha, e may
Ordinario jam alleymr de Lag, onde jam Ma-
döy & luong, ede la tratem Muita, Boa Ma-
Depra. Detin e Muy Commodo Modo levives
jinaf brabejo Cum Notavel viesmod, dj Le
fraguelle Vis deangua pubilente Lond debemdel.
Ja alguma Mby gréas, Cun may, outro Meng
Com spilicad e bápos para Lda anda, a quel-
determinar Mej nad Lega ao anno quinquagesimo.


Page 61

Se bend. obom Francijs para de algum Christao, & quem se encontrad de incommodo, que o Sr. Don Joã Deuá, o convidou para a sua jangada, & este embeera bem algum ocornararia, affetou deba vont. o convide Com ahoj de consolacao, & sobre Ogs, & Com tal com- fanha tinha Experimentado grande julgimento, Spi- nhiry, Cemponij, Cagora Emparte oj perdia. Se jucbu se acre Em cum apofento depende de outro efeclad Com Eumaf's reglona fecha sobre drio della qual heybra alguma la. May em 2 apofento ca- lpar de Nelle se does Celebrar commodam. seante Carigicio da Mifia, de. se Padre Nubios mad segna Alegria. Era Traniy eo corado Com sua bella yma flor Nome comba. Cum Couro para sua Maior confelacab repatriad entefy Acuidade de formir ao Co' alla homos a sua conta de pelama. Miam Miato ced preparas de Alfar Cajad a Mifia domod podia, e Sabia, & condurid algum pseus, Els Tran, & faquellay pery Se aclamo: ella honnu a seu Congs a trator do ca Mor de P. elevalo a sua Eny, o qual Jania con Dalavel diligencia, Camot, como Lecophi sua pro- pria May. Es modmu Com Maior Apelis, afistindo Ke em Euma doenca & babankon. como: Ldmo. Aqui Observe o Profo S. Francijs Doj de Agosto de 1712 até Abril d anno seguinte, emg Oss Mesmo aligar celebrou agoda de Jafim de Repureiçao. Gpor todo este tempo ate 9o Hpad, Com a Mayor Caustella & juderad elega amobid encaderamento de Igreja.

Finalmente Como y Nova de gorgos da perseguição se arrainava, & se K- felipo de El. Don Joã amudav Ocondrijo. Aum bom Cidad, que fora algum pequeno combat Se effereceu dos. por o Cerros, e ajudad ehe acyton afferte Com a viteniad de hit restiar a


Page 62

32

a Cristandade, coberto com acaga da Mirençia daquelle
bom Cristão. Tuy bom sfocejo, elucro: [D] Cum, coubo
Constatante de Cés, edeterna na Mesma basca attem-
diam Com beshante cidade aganlar Eu alma de
Deq, Outro inteche temporal. Andiand elle pelo
Sugary definy, eontrado, donde secoíam Muitos
Mercados & Contração, or quai sinfad em Segredo
Drinham a barca em Chava d’Cada, e Recebiado
Meus desacramentos da Sentientria a prenna
Meridoria de Graça. Adifficuldae Maior ghe.
me foy em aldos, e Terra ao Aldeany. Tavam
o Contração tam gentrada de Med, e Se nad,
atthened Sem Cuma Nayke arcubos, e com sua ca-
ra para ley das alento, e confianca con deg'alon.
fical do gentio fárid, e à acoute da fonte, com
exarm Cabrigad. Mondo fora deles em Vingança
de Deents priviletínio da ley de Christo. Algum
para poru tinda, poy de aquella Provinna de D_
gleara onde Cosas muy riges & perseguida aley
Cancha. Pelo se, se fe Repetuos ofiar Na Mesma
barca Chevand lugar, Capitado by posad con-
vidava d’Christião, aj’ arifem de Nayke a confesar-
se. Tram boy di lanco, donofso gerado de
alma toy da Sua barca, Copioraj apredado, e
Nayke chegou a Confespad, may de Co sepuy, e
Plafmente nova Confispony, my boni mini mis-
th, e ad ministrava o Sacramento da Puelandia
ag D ered Carny

Quasi Cum anno Cava do Padre
Pois andava naquella barca ja penado de Som, já
Contratado de alma, e érend maxima afecta da
Parca de anni de 1754, julgou dera celebrad-
Comtem aquella grande Solennidade, onde ella
judepe participar Mais concursa de Cristão, e
sd nad dare Commodo apegna barca confeita-
nu. Com Oba Refolucad sobis aberra, may exa-
umente goda na Repideniria Dior a Miña Da


Page 63

Da Dominga de ramo, [UNCLEAR: best interpretation] com bem fundado, medo
de ser desfechado. Depois foi obrigado a se ir Crembo
[UNCLEAR: possibly 'Crembo']... onde [UNCLEAR: possibly 'mad Cavend' or similar] tinha [UNCLEAR: possibly 'comédia'].
Necessariamente Chica celebra aquelle e solemnidade.
Em Companhia de alguns [UNCLEAR: possibly 'forunsos', 'fornosos'] Cristão. Elly
Socedes [UNCLEAR: possibly 'cunha', 'confusão'] ofensas fos prodigiosa as me-
nos. Se Manfredina Nella com Satisfação a
Divina Providencia, espírito. Fim da S. Pietro
di Sant’Egidio, ejercido exercício da Memoria da
Sagrada Paixão de Christo, por mais de 60
f.t., e juntamente confessado a alguns Cristiãos,
quando antes de Armque a alva de tablada Sancto
No principio da Misa Enviando o Glória, conceb-
rido grande Múmulo 'El Espíritu' Escriba, Carsey
para Aquella onde vê-se estava, e com o seu feitio
detal forte encendendo leagua, e pouco lhe falhou esse
oraf a fundiçie em kib, como aquelle rio E profan-
do, correria grande typo ainda do Muitz, pelo efeito
rand obrigar abradas abarca. Com grande deli-
gencia evacuada la agua, com v.P. pode dlabad ae Misd.
Examinando flsog acusa de Abanca fogo tanto
agua, se aclou Ros arrependido anta, como cada
Vabre Stara apertada. Sem hdy, graça a Deos
e tam Singular beneficio; ao Padre Sepj em
seguro, onde deixaremos agora entre tanto D.tha
Mamy e algumas cousas Singularej assim lavida,
como da Morte de Sr. Ignacio Martij.

Brevenotícia
da religiosa vida,
Morte do Sr. Ignácio Martijn

Martínio


Page 64

33

Nas armas de 1713, quando nascia o Reino de
Santkim Davam, muy atenuey a prova afim Spi-
rituay, como temporay, largou esta Misericordia
para gozar da Cisma d'armad Ignacio Martiny (un-
doso de nascad, à quem na lordade deve muito.
cda Mifad pelo Singulad trabalho, talento, zelos,
Cindubria Cong afervis, ajudou, Cadianhu;
E certamente foi uma forte, grande Columna,
da subdenhu Em daria decalbeny degranifima;
Consequencia, offem duvidad haverá protra com eleda
Mifad se elle d a grande Companhia d' honra
em Deoy e sua Natural industria a nad effon-
depu. Pelzj incerreniamos, Manifesta Confirma de
ingratidam! Senad Fufemo Nebre papel alguma
Memoria etan insigna bemfeithn mais, elle:
ligiõs formad. ct. Província de Tambor dos tam-
felij, generof parto ns anos de 1636. Segui-
do amog Rededicou ao Serviço de Deoy mad-
greja onde Em Companhia de Catequida i-
gualmnte Se appliciou ao Chud by rurkuy,
cday eby. Depiu logo a Macas, onde Entrou
na Companhia tendja 19 anno de idade, Com-
prido seu Dineciado com Dars Exemplos, Enad
pequens aproveitamento no Cap. fey or Vih, e
de Sr. Marinho Coelho Reyfor Collegio, e
no amigo pffady tinha fes Missionario em
Santkim Conceiria Bram prebhimo. Demais
Ignacio Mikes logro occupacada deskhminibdra,
Jexeritou Com universal acystaucad chody por 5
opaco debuy annos, e segui jahou avindad della
Viree, onde Del'Mobhou por 7 anno exemplad
Religions, e indubidiso Elemono.

Dram Este pequeno ensayo de
Sr. Ignacio para Exercicio da Mas alta
exfem, e maior serviço de Deoy. Havía já
quefj dez anno, da Missam de Santkim ca-
vera de Spiraleg de Nopal Companhia, E
parecend ao Superiory e demas commicad apravella


Page 65

approvella de algum modo, Mandando se o Padre do-
Minho, Fruiti, d'algum anno tenha apostolicamente
distribuido na Colômbia, se resolvido a Enviralls.
Com dificuldade e Emprego, & além da Polibida
deley de Cantim, & d'armo passado tenha de ser
mud de quelle Regna, d'Alfissionary de Compa-
nhia, edavada la deposte & Dignarum Apostolica
& de seu Clerigos, Cantim, grande ObPauls para aen-
Prada de S. Mag. Representou a faci. donuyth, &
Era da Singulat prudentia sincubridina actividade
do fabricatio; pelo d'poy he ordenado, & acompanha-
se ao De. Contradujihe EmTunkim.

Chegady arbo àquelle Reyna sud
difficultes Vencet simgedement da publicidad Med, jòy
dabru para iso o Contrad ai Cemida 'Com gredes
Cautella, onde Serve a maior difficultade, & O
quas insuperaves foy da parte de Sr. Brigario
& seu Clerigos, co quay nad Janua for conforto'
me ar lop, da prudenceira aquella cobrada, pereba
Causa Contraeudo ao Cristião, & nad recebeu
Em sua Caranoe Re, primisindo & doprigs a
D'Apunton de ser perseguida ate de Christo; & E
Muitos della Louado, de Mud se nad attemed
anacello.

A' d'Kermo mad Segar Cum Em-
penho quando Capad de Navony apparenty se
attebe acimpedit & augmento d'servico, Glória
Divina. Bend'armas Egnacio de contribuida
a Cnhada de cade Fruith EmTunkim, grad
send recebidos Caudos dy Christão, julgou devia
aplicad Many progressonado para o Estabelecimento
de De. Neste fim se Mphorus a fazer d'eu negocio
Furo de Cum Mandaram Christham Elamad la-
cinh, & com tal modo, ecologuenni de D. Orallin-
guilaron. d. del asuale juruidid, que abom
Mandarin Galinh Trebes Com grande Enna
ao Pade Fruiti Emque Cara; Grad contente


Page 66

34

Contente com tam piedosa obra, Samou atrogo in Coi-
bray de Corte ajunto de sey este averoads: Quem devo
Mad fale & a tareia ley, a profepamor abidemoj by
O. da Companhia de Cell, espelly pomy rego-
Rerad Mo Sancto Baptym, porfis bay devosby aj
Enny como angelo Bay, tank maior, e superior,
quanto may alte & asignad. depey, de Nahu almy.
Como gode for bys, & no filly med reusbleed afur
Bay, eg de lum antomento & Lancum fora lefy, ode
qua cara, com Nota de ingruidam & desobediencia, ple-
ced tem Enorme no nhofo Reyno. Seeby pioy,
& Mondo Cu d aggraceiimentos, sobedienca pial
denda ag pay. Pecubi Em Minha Cara ao cade
Dominguo Fuciti, & de la Companhia da quely &
primeyps nog alomniavad com alug d Evangello,
& nog geraad em Christos: Rede lags, Se hand xoy
Eu Erixis do Envig de pagar, He Renad que co-
Mingos tambem Reconhecy por Bay, Meubend o,
olivinos; & seguindo eg elle vng difced, para bom de
nghas almy.

Com tam folado avereads, Emuit
Mij es do Caemyla do Mandarim Saeints, sen-
do Letud apmanuys, Movel nhofo Somed Ge.
Pode ficad de St Faciti Em Punhim exercitad
o officio de Misionario, equal faz visitand & 0
principio esb eleyno. & para Ceespus dy gran-
dy pings ad fe expunla homon por Companley
no visteganevel do Donad Ege., aquel Com rx-
on talento, Cgrees Categurava afim gention, co.
pro Qaq indbruindo a Eunj Dio Misterin da
Mosuanda se fares ferim baptinedj; Compiment
lauhto, para dignamente Peubercom gestacamento,
da Penitente, & Ouelandia. & gastands any
de intaupy com tam Carity exbriciio, quando-
deira Levia had parte boa ao Sons conforme
Estumad & Misionerio, Catequisbay, elle
defraudand odemos descencos, Segun Ea acorinde-
rad; ed ypo D Carrinhog & devera lavad, para


Page 67

[Transcription failed: KeyError - 'repetition_percentage']


Page 68

35

Elegou denovo ao S.º Simão de Manso e Silva, como
a filho da lingua, ade experiência na Loggia de St. Tui-
fi seu Sr. Dn. Martim para vindruid, clivirar &c.
Muito jenior, d' Eana encontram. Sobri fez Com.
Naf continuou Cum posta de seu Espírit, esforço Ve-
land Com Summa Cuidado para serd officio de Cate-
guida, efecto Angor da Vigilancia para acadir sele-
gurenia de cade, pond Muitay Very sua pessa
Emprande penas. Costumares unham, Candalôje
offernad & Fandao este costume. No dia Semida
Plemmidade concordad fechada a Provincia as lugad, aos
De S. Padre apista, apista na Igreja Stracá, St. Anton-
cia Den, sves legs Reverenciad, e para nad,
haja engans, oy d mad clam confeçion, drem ao quai.
by da Igreja seu Santo Nome, slam submfis-
pij & E de dam a Conclucir por xpag, e Sem
ella preparidad mad zodem Entra:

Hum genti official do Gov. os
de Provincia del sonnant, maguel o P. Corra se
aclava, tend ad v. Sonaj d' ecohimavad das
Christião, entron Vm Mandat o P. edejny de
Mota hed & julga Cra neufarió. Salio para
forn e Seleclaron djond: Cu mad fou xped for
officil do Governador, Venho aprender o Medra
daly, dig contra & Very dory aqui bendy.
Diz peurad atmo, e Sedem & perid sem
Remedes; mal afim d Formad Egnacio : avija asig
preferite observad & nad fijam, anly com muita
entona, choy palavry deten Em atam Mas Coj
Jede; com vida a prebera, ediligeneri & poem à
Cumpj & Euda porta Secreta pontad ao. Emsegun,
Causing o Teschem & feramentos de Alter, pre-
para algumy iguany, comnda dlo pede acomer,
Sulpicand cada duido com ditto agub, Engaced,
Oto qual tin & Special Draive, Patents, com go
gentiis Entrad de devendou algum banho da Caeus
cum adjviera. Onofus Egnacio vend djá odr'
& os Almayes chegadas obviarad em segun , Marj


Page 69

Muy urbans, Crísons comidou as seu loppede, d'Execu-
tioe va perdendie; iny elle se declou enganad. E
arrependera de penas des aprouitados logs de sécafia,
Compura scrvottou els deboy palavry, Carkering.

Cris Exceder y Limitz habrend?
Meste papel se pertende de Envistam Enferirh-
de, y medy, de Ernmed Ignacius engenbolarmente.
Encogehava anim para entender S.P. cons para
Dirigid & Negocio la Confiandade. Pabre dijer
of tena singulard prompidad para se accommodad
à occasiões, Circunstancia & temps, Lugares, &
pesboy. Criava se. De Mansel Por. Malgraja El
Manuebs, paraj pudeja entrar no Número by ca-
leguiba, muy cluy. Cobranny mad Respondida a
Oriápad, evinda & bru ter quem vive Na Caraade
deog. Foy repalendid, e estribigad pelo Ernmed Eg°
como senad Seguis Deridos Comenda, em bene-
placio de Defoy pelo Ernmed exgulfo de Igrea.
Brunou elle domed Vingança, Esperando occasiad
albus como queria; En Sabend & vPedre, cermif
Ennad dephish & certa Offica Muy provada de
Cridad, Se foy pari Ella, evend & se elegava a
barca & elle bem Conheuada, Comciou Digerend
vot alla: Naquella barca muy Ocendid Cum
Exbenguin Mede deliy prohibido. Ao pregad
dehay Vory concorres muitagente, nagual enf
tam Varay en exprepony. Emg Sélidas, quem vi:
veris in affecto, & emfun amimong tindas, ja decom-
jaudad, elebriona ja deirex, Consignecad: Ma-
bara hido Era longhorad, smdb, Dividido cuidavan
Lancarse agua para zafar aned outra banda,
spôr-se em Salvo. Ei, oErnmed Ignacius firm
ammomine Altermad de annima, animmand a
tody & naf temepens, se por adesobertx (debta
Tote. A Ingnret afirm (De pagas) diga, asde-
cboht sobre odiss debarca, e Lancando y otro
Conferendale para o Manuebs pregoresa. He


Page 70

36

He díu debaixote: A Ingrats, apósm onyegaçãs tan-
tobém & kefiz; Savay decompard de Céusti, em-
Manla Cara, tratej como affiio, doy Saudavel du-
frma, & nad gurujey recebés; Caym Com faleudade,
C Munkjay pertendej de feleiditarme, fazend ome
participante d. Crime tam grave! Lêm, falta na-
barca, buyca & Medba, by hemerariamente fallej,
& conluerad hdy, & co tem fallaris, Cingrats.
Affim fallava Com tal energeia, Caltridade, &j
sypos & presente Ostava dando ke credito, & inígnan
Contra a Miservael Manube, encelendo de oppro-
Gig de íngreh, &corley, Cattrends, & nad podem
& Sopfas Sepoj Em appreçada fugeda, demend,
& atam Niuy falavry se Seguijscom geory abay;
& Cochmad Ignacis feita sua Onteja, continou ed,
grandeza & Díagem.

Nebra forma d'instava Synatis may
A obra de Den, quand aydou Pedy Cruisi, &Bá
foram obrigados albergar à Misiam, como No 8°
V. Se kieu; & Supuridy, ou Eminderand fora
fenetnia de Bormad (Meng Occuparia em Cunthim),
nad Eavend shy Pady Misionerio, ou procurem
& Cristár causa de Spunção entre elle en Clerisy
Cunthim, & demandada para Macao no anno de
1683 onde Pehipofion de Nivier até chegada de
92 & Pe Tristador Franyas Peguena & huma
& Congenlupn, Guna na 1º oxurjam & foi à
Punkim Con cuja Prudenna, doucet, Cachivi-
dele se Concluída Megocq homonico nuble, & O
Noj Seguinte como Poj elle foi og grangeou a
grande avytraçã, & benevoterna com & de Rey, &
Rola afyste foi Recebido, sendo Negueira, nad
fo lestra Key, May 1696. Os armos de 1696, & fo
fue agente Poy alcançada a Licença para] No 2
Rebyos ficapem defauber, o Se. Dinp Toda escola
deleger, ag quey No anno de 93 foi buneat a
Micas, condurno e intradum Na Norte com
grande felicidade, & p sua indubmi fixou a Padre A9


Page 71

[Transcription failed: KeyError - 'repetition_percentage']


Page 72

37

o Príncipe de d'isfe Sa palavra. o Príncipe deve cabi-
gar rigorosamente a seu cunhado, e no causou tanta le-
dura, por se attreves, Camagou para prender Eu
Dunfes homen, e Reys pape Cokera ao Nosso Rey
Com tam grandeza offerta. Feito isto, lypalbu aos
prímed Com ordem para fôrhe faltis de Cadre, maj
acelando Morte, procurou Enra d'Mepmo Manda-
nim alcançar Cedida Real, partid judeze ser enter-
med Com toda almona; aquell alcançada em Dam,
Crim, Lugar pôs no Confin de Reyno colozou ay
Deneraky Corray de De Nogueira, juntamente
Livamnho greja, de defidenia, na qual ainda Com
jempas de perseguidad a Ible Cakequilda. Com segu-
rança.

Mais rara, ede Mayor bem pa
Alfias foi assutha Comprea d'onflio Ignacio
assummettes, reconseguido com soltejo felicijsimos; pa
cuja inteligencia & Neafari brevent. deferent,
ou Delatar a origem de Cuma Eronda decusacad
do Junctim Adam Gomaga Sacerdote Expulfo da
Companhia Metler contra a Santatay, Seus
Pregador. Em Che Nobremente Refidos, ede
By Emady deras annos fos Mandado para o de
Dinmans de Macas, onde dand Sinaj de acrem-
gento, e de Natural vichinada avistade foi aceyto
De Companhia pelo D. Franyco Nogueiron, O
jefado poucos tempo promovido ao Sacerdacio Con-
tra spances de Muito, & debaixo deboay appa-
venia desobriam nelle jinay, & davad aconte-
ce: Entre & quey acade
Com aguina Semad profetica, as Monoj nafir-
da de Elua alta, Judiciosfa Complecend, Afla
elle foland con of Pabloy Queso restancionado, Fruzy
ibde tangquam Leo Rígiet. Desculpavel & o Como
quando se funda em Sancto, e intensionad cells;
Ruy conhecid elle, deve sentir de Ceubella, jam-
& Semad boine acabar Emfermelhanky, ouma-
giny. Seleam em Mucus foube fingirse, e


Page 73

Marcar com jelle de Nejófa seu Natural inclinado as
Mal, Croy vicio, mas pode, ou nad guig de farraco se em
Tunhym onde foi dômu de mim Exemplo, e costumy,
Com Mahavel standels de Christão: pelos y foram oy
Superiory obrigad, a Movella de Tunhym, Mandan.
Os para Chine Capitavos Emenda Nelle estabada
dy decapeny. Foy pôr E Companheira da cade ella
Onsel Carnaya, & Mínia Com linclou Cidade de Cliz
na Madovrina de Cantam, proxima ao Confin de
Tunhym.

Foy Necesário ao Pade Carnaya lis
diftuar as fuy Christahade, conçito deom acaland
esta aberta, se aproveitou della, Elsayando o Ntioro
emg fora pôr pelo Superiory e se pasou para o con-
Tinj, onde Sabend, & Lena mrum de Pade Covin.
Qual pare por Capulhs de Compundre, por tinla elgea:
Do atunta Livro da Confierinía, & se attorneu a aboi
a Carta deste Crompa ao Pade Superior, la Mehad na-
qual rás asue Capulforia se penhi Lus para Refal,
onde Repdi o Pade Ostanda Machad, & tinha fo-
cedid no Superivrad ao St. Abrahon Rayes, ceste
de tinha procurad a Capulforia. O Pade Melhad
Comfesa inata brandoura, Benignidade fauent.
defria exortou o a Cominda, pedindo lle se josefe Otm.
glorim. Como Religiofs, e Mihismario da Const.
May snifto deom Cern tób de safyp respondor:
Cacly, Pade chep? Da Companhia se nas quer fod-
vri más de my: cum Franey Mefy mel, V.E. me
defew. En y sede Pade Superio obrigad adespits, Celle
se jepiu lops para os Bigeno Apoblien, ás quay
Como Coa mbiane em fingirife, engansu Gregians!
tanh afim, Zned Eavis para Elle Comon de maior
afento, gravidade oppudenni, O chegad a Oponed
ao Venervel St. Abracon Rayer, do St. da
Companha immersitam. E com qare injuria ti-
nhad tratados aos St. Leam: ás súmenk (deu)
V.P. Roger. Dignofe si Som Digang Cyprud.
Cum posis, Cintendens a Tared Cony Fellem. A.


Page 74

1712. até 19

Cathivou Leão maj a afficas do Bigano es fely sueiro
[UNCLEAR: best interpretation] em Punkin Cam Caxay de
Granie, morhollend de primeiro 350 mil Caxay de
menos se o Conseguiu.

Ensienos tanto Leão no Concepto del
quelle Senhor, José Pelly Levantado adymisado de
[UNCLEAR: best interpretation] de Cuma Província: Ma quanod Esta di-
sidade, officios Referirde Reyes à fler appetito, pels
Conturnd uou celly para cárgar arceda dos brios, que
algum virda dêlimilados, e Emobesto por g Comecore.
[UNCLEAR: best interpretation] com a jella de Cum jusfa-
bem Oyja bara andava Leira, edemoyte: ogual
Chegand anoticia deguem Com tanta im prudentia
dinha Mellios Ma Occaslad, procuraras Comen=
dads já Conn bon, Confelsy, ja Com appenaq xe
pplenfory, Ehm Com /audaviy penitentia, may
debade; pelos forno obrigado achupendels Gexani=
Agem das onery.

Ele aqui as acoens de nosso Rás form
premion con d'fe ensaysu para faço no may excon.
d parto de seu Mesterods, Cbrigativo ammps. Din.
de elle junçons, opinados de Caeiriis da orden, ain-
Daga no exteriaid (Mothmu) Nentcum Cafstavia dela
Firpuncad Com tid des dabravamente a Entended.
Ophicara No Cornead; e que Cenves ao Bigano
da leficava No Cornead; e que Cenves ao Bigano
apontiçon d' se prepara sem pan a torrivel acusa-
cao & Contra Elle pertensia Mellid ao Rey;
elle querend de algum modo abrandad aquelle
jurkofe, Cobbnadas mim, De Mandared ay
pos mil Caxay permitid promellius pela mnoucada
de seu Cérigos Grancio, arguas pod judau causa, a-
me agnall temes nad Tima exlubidos, j Elle acepha
como pega denda my nad dfidor & Empento
decausada d' tinha meditado.

Nam Espero inimigos, y odomubi:
cor poy vendose, digo por ufand, rafametianidade,

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Page 78

Por este díse Emvo alta con Companheiros de conti-
nha papel acrescentando a citado nelle muita falsida-
de, log. levava papel sobre Rey, Encontrand-se es a D.a
Mudet, ou Conchimina de Mestre Rey, de referio da
outra à qualle Confelheyns, onde Notavelmente re-
plandece Divisa Prudencia epidade, e os cedemys
macedid nad Cegaste amad de Rey papel fechadis,
feste vend amalllex com papel na Mad. Re pre-
gunton e Confa trazja? detta ed adnuia de respondes,
Cram alguma Cyphirg de pouco Momento entre
Dy Mestre Daley, incobrindo ponto da Rebellião, no
qual Ella attenção, nad tanto em favorosa já coura da
Santa Ley, quanto a Alguim Suora & Monumentis, a
poderia virat. Ontan o Rey Com alguma im. ebf.
Pom dixe: E como me enviad Negocio Ktam gouck
substantia. di Confelheyn o vijam, confuttem, ajut.
quem.

Assim remandado papel pelo Rey, by
Alberto de Confelheym, e antey a abdacion do vel, offe
Confelheyn arrejou dichts: Oke papel, inhory nada
tem de Crime & de Embusteypo impaend ao mns-
cenky, Cjuds seja logs Cabizgado em do. mit Caixa,
Joy dese attervimento de Enganat de Rey, offenund
Re Abello de ausuad feclado com onome de Jérgua
Rebellião. Tod, si afistorg deras d' seu afento, e logo
o Mestre Confelheypn virand segum paculada, Sfu-
puns, Cattonito via perido d' seu Negocid, Nu dife: Co-
Mo. OL Emen sem pruventia, Dem vergonla ke
atravé calssamente aufad or Mestre Daley, sende,
pu Abrin Mestre da mesma ley? Dam vg domy-
Mr. Crime Dan nany imperny, se Condene aby Rey
Mems? Bom Mofrey probaby som Confellos',
sim prudentem. (Moros, & Quinto la Paires, &
Binganca). Ot Outro Confelheypn vend do,
primyro shimpellard acaland de verad Manda-
ram & Este presso desgracado Leorn até pagad
as Do mit Caixa. Elap Confeltland o caf, al-
fertrant, Jarabani balle Mastro de Rebelliã


Page 79

Da rebelião, pelo Mandado da papel ao Governador
da Província. Con nam parey Conforme à Real C. De:
Credo julgada e Sentença fez aquelle caso. Ate aqui
Era Com badante feito ondicios Madjo d'origem,
pela Divina di porica, May Niii pella prudencia,
Circulou a Ormad Ignacio May permitindo Deoy
Jaquelly Sindey Viana Cahihem Em Cum Notavel
como, para o Melhor, emaç Claremente se Conheceu
o grande juizo, prudencia de Nosso Ignacio.

Por isto: sabend elle Ja causa fora Re-
Metida ao Tribunal do Governador da Província
de Sonnam, temendo & mad seria bom odelgaes,
Mal acolhido offercera Cum papel adito Coro
Empedida de dinheiro, elle presentand o tal papel
Coland em publica audiencia. Em O Governador
daquelley chamad Fidelfor, estimado muy obom
Nome D apate, evind aquel papel offercend
Em publicis Cem tal forma offenda sua corra,
O reputacão, Com Mosbha de indignada migou Spaç
gel, E mandou, Algo se Sahipond de sua prefeu
no Senhor Vigario, Ormad Ignacio sendo om-
gasio com Meg kemb, trava com toda adeligua
o remedialo, a elle fim usou de sua Corrada Cristof
aquel finca Entrada Com sua Concubizza E,
Orey Muy querida estimada, especta confiatinha
fico May despeito D. Governador de Sonnam, a
qual him muito amara. Semelhante Costume
guardam Ory Principe para com aqueley seguem fa-
tem Simaced, dando hey Emma, eproveto, quando
O Governador ficue Comodo Com os fer folio da Co-
culine, ou Mathias do Rey, esta tinha d luens,
do aquelle Ne oferecia, e Mandava, Como a
May. A esta foy by Vestas aquella boa Cossa
Dans, offereundo Ne pela primeira Entraga 5's
Ml Cuiy, a Enforma D. Negrois, e la pedis
Concorre Com seu favor, apostecab, igual po de
facilmente fazel, tendo dele oculto seu falho. A.


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42

De Madeirapara relatos acerca, Comprina, recuperando a
pord Miego de vedos da fazenda Real sem honos avingan-
ça, Jaquelly Ministro poderiado Amad, estimando muy
a indenmidade de Rey de Religias e patrimonio de Christo.
Noutra veçasiam emg de Macao Ciam varia causa,
afim de devered opidade Como de Curiosidade de
Europa eda China para bem, esforço da Mijham, Cali-
mundo dia Mag de Cum Mandarim, e dirigive de
Conting de Reyns, e achou-se perdida. Selle de Armas
Ignacio sentindo tam Ostravel della ásobrige Religi-
osa, Am Separado Em mês de delavara e factos de
Cuma, sey prohibida, & Em lugar de recuperar spin-
dub se expunla spread sua liberdade, e ampma visa,
també o que já abspodid ocuparen. Muy
se poderá dizer absolutamente deflame singrande
Canidade para Com Den, ed o proximo, errada,
Confraria osremymo Den, quem eximisfse ouvay
Vrithoy oketemunlad ojelb, e prorfidam comq
Em brany occif, dor quand y auchy Ceyo, de
DulfeGesondiam, elle falia, ele manifestard,
usand desta acindubri, & podia, para a Glória
Divina nad padecefe desvimentos, Nun podem la
Mijham, Christianidade totalmente se arruinase.
Accoery na verdade D madse Cebiham em pra-
denice Cumana, e nal aconfele reconcilied em-
prezas Com purtependente dy convenionary propriy.
Dam sobre Vrithoy Religiosa soy shin exem-
plarísimos e na observancia da Ordem Muy exacto
queanh promithiam Muy gravísima ocupassen

Fimelmente atenuado do trabalho, O
Chep de anno, por tinha ja 76 decadas gaba-
de fam astrevelmente, celas Mortalmente Con-
forme Copprimin, mas parte de force de Entfermi-
dale de Cojo, querk de Delimoniá da affliccab,
de Spinto, por via acha amada Cristianada, e
hah tinhaformnnd auflada, esportegurda, e Dos
Jodia Demenila: Muy muy Conforme Con a Di:


Page 83

a Divina vontade ao 13 de outubro del 1413 confortada
Com o divinamente ladriga, jason dela a Method
vida avocada & promis defey Cabalhoy.

Conformemos agora ainda, Carnack de
ferro de Den & ad aprobatia Leam; a quelle hemog
aibb Coms fiver, e Mores Santamente; che
deua delle focados tam Mal Nos negoriz da ac-
casaf Como fica Relatado, calis em embum abr:
onn' depesued, emj rives byprined, Caborreids,
dienta dy Dripno gentio, aquem. Era patente adive-
Pedale by costumy, d trinha arrejeto by rubry, alle-
guind abrev de Christo, j até ao Mismo Pellemy
paneem Mal os) Legenoadas da obrigacions de seu
Cabad. Chejsu atanta pobreza, Cnusfidade, & por
dbrigad e somt auth parafos Conjugues anda; Ca-
pigs, & Den ainda mide Mundo Redos para Oxy
eprey s dy schoy. Finalmente a Morte Correspondes
anua; pos ainda algum Civilag anny anty de Mr.
ver Genres. Eca Cada as Superior da Miphal, emy
divia sequer arquimend comendar de seu pecado;
Omaina esta palavra, ouderiji pajun a obra, e executud.
Finalmente recibou sua triste, Enifonarebida os
Armos del 1419, com paies, ou Numbu final de Contr-
cand, p.d. dj Mithomu ned Ore de quem verdadeira-
mente Carrependia. Offe, for, Holanda com
Amonte cego, dejelhos confessou seus pecado emgulz.
Os dg quey Cum Cra Ster vondos amancebad, cam-
da naquella tora o Chem, ferstandose torno octra vy
areprelenderse Sogo se absolviros afy Mypmo, e afim
Mons. Ch altíssimo Conciltovey Euro le Dez, &
deuy Navy da mesma amore Cuma xansa no foge
Como imnhit, outra de poem 270 Gadem bpevarid po
D boke emfruhdy Raoda Otoma.


Page 84

3-7.

Trabalhoza, perigoza!
Excurções do Padre Fr. Ruiz,
seu fruto, e caro: Memórias

No fim d'anno de 1714 foi declarado falecido
o P. Miguel o Padre Francisco Ruiz, no qual igualmente
a pôr a Espírito Com o Corpo ainda mas,
tinha 43 annos Verdade, davam bem fundada esperança.
E já com a Misaf tam debilada Cobriada
dento. Depois novo Superior attendendo as suas
principais Obrigacões, he espiritual, afirma-
se depôr os lugares mais necessitados, como
eles sejam a Província de Oriz, e Cebê, invocou
com ella ainda mais trabalhos, Carijá,
Tam ela diz que Província é mais pobreza,
Montinaf, De Reyns & de Punhim acondicado,
genio da Cella Divem Dum & Meny agnely
do mesmo. Maty, cimulto Martejo & fam
da Mor parte, ou Carregado ednos af Coppri-
zond lapstrya ou apoutad, da Fortuna a vista
Redesternado Columbaramente de seu Batrin.
Ainda se apresentavam d'pôr, de sua vida
encontraram bipy xency, Edefanty branzy, dig
aqueley Mnty fam Cabidad: (My ane)
fam muy de Flameno, Jesty, 80 Muitos Soldas
& eliam Repartid, Curvory Chaning, virginy,
& gis fam sumonamente Muidy, e importinm-
ly em examinad quem falta, log sem:
Coms de P. Ruiz levava Omentes la
graby, ed Mayas Neusheery jam administrada
Santamente, em meritevel opério je calte na
Maj da quilly Bolsady. Por oba Caufa, etc.

[UNCLEAR: top right corner shows number "43" — likely page number]

[UNCERTAIN: The text is written in a flowing, cursive script typical of 18th-century Portuguese documents. Some words are partially obscured or faded, particularly towards the bottom. The final line appears to be incomplete or damaged.]

[UNCERTAIN: The phrase "P. Miguel o Padre Francisco Ruiz" may contain a typographical error or misreading; it is common for such documents to refer to the individual by his title and name, but the exact phrasing must be confirmed with higher-resolution images.]

[UNCERTAIN: The word "Cobriada" might be a misspelling or variant of "cobriada" (covered) or "cobrada" (paid), depending on context.]

[UNCERTAIN: The phrase "Omentes la graby" could be a corruption of "Omentes la Graby," which might refer to "Omentes da Graby" (Oments of Graby) or another local term.]

[UNCERTAIN: The term "Neusheery" is not standard Portuguese and may be a misspelling or transliteration of a foreign word, possibly related to "Nusherey" or similar terms found in colonial records.]

[UNCERTAIN: The phrase "meritevel opério je calte na Maj da quilly Bolsady" is highly unclear and likely contains multiple errors or abbreviations. It may refer to "meritevel operio je calte na Maj da quilly Bolsady" or similar variations.]

[UNCERTAIN: The final phrase "Por oba Caufa, etc." may be a corrupted version of "Por oba Caufa, etc." or "Por oba Caufa, etc." — this requires further contextual analysis.]


Page 85

[UNCLEAR: best interpretation] confundindo trabalho à trabalho, e Molebôa pondelebig, fá apartava do Caminho britado, Caminhava as mais das vezes a lugares baixos, cincoquatro quilômetros da Divisão da Providência, sendo já em desparte de quem perigo está. Muy já find obrigado a passar rio, cuja água Rebatava altamente sobre o seu leito, e sem esse rio tam frequente, e Comem jela abertura aquela Monkey, descende por Necessário atravessalo, e muy de Cem ve- zes nos Caminho de Cion dia. Aog se junta fervem muito sangue pedrigno, e Egallady, de muita, e Muy Pruday, sagada darimha, como de Neufjor, o Caminho defalio, em notavel a Molebôa, já de sentra.

Outra dificuldade afaz Molebôa de Neufjoris Pedere venced dos generais, e Sobir, aquelle 'Mato', e Monkey, che' certo gênero de languxugar, mág pequena, Danojlo, Cham fulij- eligoria em se apegar ao pé Dr Caminhante, e difficilmente seguem atraves della; equipamento com jemelhante, jaspo de Neufjoris, a ferria ou Corrend, ou saltando: e se acaso o Caminhante se tem, para as feiuris, chancas defy, e sometido de Muita May, e nas somente No pió, may bom na mely fazem prima, e quips o remédio Caprestares jabo, deixalaj friad, ogual fazem quip, esfenfivelmente. Com Orix (Modo de francade) vank a sim, gem- tara o Poffidos Quelz, e Om sua ocigíon off- jando Semelhante Cayarey, e defende abanca, fertho edas sje bedentum. Malled, epofusadind fazer aque de baro, Orenlui Caps fiz, até d Cayando aiyop, vió d Om Ponque, e Om abundanti frala fatido ez jet depoj deluá debra, Sanguxugar, des betido, ate apný nad jówd. Omód muy fautgl, delle fetavarem os Caminhantes de leras cad co-


Page 86

44

Como fala de gas algum tanto Comprida es a feom pana
as falodem, ou Costam). Com Reg trabahoy, Gtay,
paby Cannidava Dreses peregimd, o muchy dia sem
Aflançad, píy nad acáma Reidentva, ou Cara alguma,
onde Commndam, Sem perigos apade se fazed, afim de.
ganlas para Deos tanhaj alma s Cambarada, eg Canam.
amog Mad Cha Necerada Com Espaots Spiritual C dy éa-
Cramento.

Finalmente depoy de Muito pastor, chaba.
My Chegou à parte may Septenbriag de Reyno de
Fun Kam, onde poucoj anno anteg tenle asley pras,
Mimo Cum Seguets Rebollad. E Kothirds a sua Casa,
Aquelle trado da terra. Havia alij Cung Albea naq
quey fe Contsavad Cos Christian antigamente baptisa-
do pelo, Mohoz Cakquistay, May denidad Spiritual
Daquelle Miesgo by, Stava refugados pelo Sacundote,
unfins amas, Cely Contra a sua Zontae Padmin-
stiam shda sua ancia, deuys Cra entregad a Governos,
das ficaj alma ay S.P. Eeuiy Cakquistay Finlanfos
Regenuady e Chato. Postavel Complacido sentitam ed
apresentad do P. Rizj, enad kevs elle pouio d'Jares emd
Refarior as Cuiny Spiritual, Casfadaj afim d'Algor
Ele dalugas, Afanciad e prolongada Ausencia degum
Fundamentemente y pode se instruir.

Entre as Comaj May Notavejd
aclou omg Specialmente Peyplandeca a Divina Allth-
niomia Cry Cum Endam Egouco tempo Baptizad,
equal le Contra Coms experimentara Ensy gellji
Vly da Divinas Pedade. Stava eu, Afeello goavent.
Enforns, Eamej Cum Magr passa d'Confecy
Eitheg afagentanos de spiritus Maligms, (Me livrale
Caram (Moleble Enfermidade). Bij exafirny Typing
para Odefin, Conforme o Feiticeyro dizia por malf-
Faria para fcar Rébolicy Oblaconj segas, siguej
deveus a Externa potere foin utilidade alguma,
Com a Enfermidade Como lante, aké Jimpirad
de mir d'Cos, tomando Confelhos Com Minelamu.


Page 87

[ILLEGIBLE: ~15 chars]
Muter convioj algun definor qvind de ouchus: gi-
Zend aqui sua Cabitua, they rogouj d Medecos
sem no Dgornia. Lugs fivard alabde de sua Cassando
com Coracad Comfuy vracsey, & pray filas, a'
Dey, juy Vifivelmente Pentindo Mellonia, Cornp!
The Tefshira Oeuber de Santos Baphijons , Com og.
Nand amba Enforns fuy Totalmente Vehi-
Fuid aminda perfita saude. Cagora Sfornes aod.
Rosa Aminla familia, e the' Vofs Com 1sd a af
fecto da Minha Alma aquera baptizar.

Qual ose A Conflatas deada
Róiz, oumns ede Bijuns, fo inteiramente ago-
De Entendido quem deve a felicidade de Crenstras
jemellanky Cang. Ceste se opremis, Gaga dos
Miffrdnarig Ospad, Opptendeem Nide Mundo
& seus trabalhys fury. Ter se de og Che band
Mesglys pertencia, baptirando tody in la quilla Can,
Com qual abrio caminds a Eca Mny Nimmena
Christiansade, pa Como elle se dy primitigay da sua
Otdea, de Muta satysfadas para Com tedy, Se
expira d confiu Exemplo comus ao suthn a abra.
Car a Nossa Santa Ley. Mafse Em Caro
encles de jubilo Spirital, de Cygnany ao Pads
Stoy, outros em) se may de enganbacer a Divina
Bondade, Nad fomentk deixou aj Esperancy em
Sor my ar fey bstad Em Copirsy fruto.
Nam muitos Xonge debe lugar Cam Cristblam)
poffins Mercado, de Nome Bents, ede obny,
por Nella se Manifebava a Divina beneccd e
Graco altam. Se dejava Edifid Cad Cara, den-
fajasa em Templa, onde vinorefe os mi ables,
no Myrmo lugar, onde Com alguy Compa.
Whym exercitava a sua Merancia. Como a
cidade de Engenlad, Convennd a Divina-
Grace (benefestenia) digr exegibu Modo Comy
Pudese Aleancad vg pertondia. Dijjo aganped
aggraca e benevolentia do prinitzij de Nda U-


Page 88

45

Definida; A este fim emprestou aí haz quantia de prata
a algum apprimido da pobreza, pretendendo mais dha-
os das suas Almas & odineços. Caoutchô e inferior
de Nossa Senhora havia sua voda, Lavando vargon des
Sabrantte Mumen de gina de terra, & tinhad Com-
prada Com Conde de Notempo da Colhuida Ne-
partifium Con elle annelada muito Contrato Muy
frequente, Ordinário Em Funckim.

Tangendo deba sorte os fundamentos
para asbra D'iacava, fezis d'iconta ao primiçaj,
Da Thoca, jehra junto da sua Casa passou Levant-
bar Cuon Ontnis emy Compahe ao fim d'ces; a-
qual faucon de alcançou tendo hey primeiro gran-
gead a benevolencia; Clogs edijiu Euma Egrija
Malamente Canaj para fy, seu Companheym
Christan, muy tim proporcionada afur intento o
eram conges Pule Eid Cicolla de Muito difigado
de Christo. Astele jim corvidou por alguma verej,
ao May Conde d'higar e Comfyq pratica, e
aggradaval Mod or Jay etal forte affligando a
abracad a Sancta Ley, & muito Kelly interimind
agmea de Sp. Santis, Se acleram embriere tempo di-
pithing jamas Oeubet", Cobom Combatante de Ces.
Ponto pode sem Ceevs, esprigo Aggedar Emfu
Caja, Egrija ao S. Roy, igual aogs da primeirpa
Delada fesou para Crids apaper 153, aquem bap-
tizmu, Chippad tambem Padicado Nafe, o primei-
zio de Burgiad Catholica & naçidade, stovod
Mafson. Igualand o Petelanoy Christan, may
excederad o Muiton. Oqua Speccialor. Nobranda
quand pouer day depay de Kebid o St. Baptym,
Comidad y gyntiq Como Celgy, e Costume com
deb. funkim paor fazer ijvamentos (No Templo do
Sp. Tubelas gu tenebriza Trijo de aquava, Nadjo-
mente Deusfard fazer ijuramentos em Nome de
Semfelis, Cengangs caf', ong Me ainda apote
de Templb Cons algum Christiano Domned; og
Denk a Comunidade dy gentim lhy Concederam


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46

os trabalhos, esperança de Caminho; quando falecia Otella,
perdida obrigou ao Padre de Evangelho acorres, e
ficou tanto recuando da Caufra tam Extra-
ordinária Alegría qual poderia ser ao onofre D.
Rojí Ocelbes dejoy de Recuperada dos feridas total-
mente perdidas, as Menas postas em grande Olusf
Prade, adejempanas, Pedifor Eua d'Oluido tempola-
ria andava degarrada. El a pobla da fe, j de
Muito amor Com sua família tinha Venunias,
a Chrida, servidos ao Demonio, e a feur Joly, e
della ocasionand ameçando Chan Cad Cnvida=
grima fe des de sob V Brazad a Dem, e Recon-
certid Com a Igreja.

Nãm Caufra Menos Corp-
Lata ao D. aelor Nedaq brenlay Eu Munglyto.
baptizados Carna 18 anno, Ej Nunca se Confe-
sara; ej Como vivia (No mén agens dy Bron-
te, e no ultimo Omny de Regins, Graffeti =
não encontrados Com Sacerdote algum, (nay ora)
denoda tan innocente, e circulavael, e que tampor
deitamente observava o preceito afirmo & direyts-
Natural, edivins My honi baptisia Celebra-
tiod, ej Em Odem aguardas dy Guns, escola
de Capoeja Completavel trabalho de Muito dig Ea
Deleby amoy abusar o Calendario, ou folhinta. O
Picedo Eu amos D para alcançado galhou (Noca-
Mind, em Eis Cristas 15 dia. Eslejuy Confes-
sandse Grad somente nada do Matenya Neuphoria
gan adobricial Sacramental, Maj Comprende
Coffruidade, Erealmentemente pose de S. Pleysoni nelle
pecud venial. Tal em a coimonenna bernda da
qualle angelis Neoplys.

Dapposter zziy Septenthiony de
Dunkim pafou a D. Roj ag Monte da Cr.
vineia de Ceste onde anbgamte. Caura dua Sign-
já, cagana Js Cua Oxide, sera alj a Chrystand
tam Numerfa, y naf castravek ao c. Rudi B


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47

sobseguiu offream aos. A tal lagas Cegou os. Dón, ena quezendo entrar dentro, tende dantes en
Vida de Calequida para avirjor o Cristão, elle
foi jazion Eum Dio de Caly Corra, se pôz de
outro parte; Quando fede pafs serio Em grande
perigo defor descoberto, apreto; e fend inks, my
nab conhecido de algum genting by Jelle pregualad
Quem Ora, Enomprto tempo Enthou tal Med.
afim nos propensavada, como na Hora perguntad
d El’ Couto lançando a fugid de diversas partes;
infundind Deog esta ergecie Maquelly idolabra,
p. D nad perigafe fez ful fern.

Codo oe. em segun foy Conhecidos de-
Cua boa Mutter xpad d ja fabia Cra Clegado Coreco:
Med Em sua Caga, Spelbad goe blugas, Cre meno
arrigada Sogs avibu d Christay, di quay foram Concret-
vend Com Segun de Roye, May 166m. Com grande
Segred Caixella onad Menod Medo, seguidas em-
Jepad Naquella Noyte 44. Pertenda se. Dón
fisar subra Noyte para ouvir de Confissoen os
D'Estavad, quando Dia da Extrema Receidad, d
Cilley Caria, poy a Mayo parte dez confissoen em
de lo e td armoy, Ce pbrava Na seguinte (Noyte),
caker Copiño fruto Espiritual; (Ma tal mud,)
Entru Naquellly Neozbty, dej afim se. Res-
Mo elle feriad descoberto, d nad dand ouindo y
Naperi com Pagueulle op pestendes afeugard espera-
aid & Esperafim Maj na Divina Presade
Convenua, d odofpedino atoda aprefa ao N.°Nm.
per de Anu, sem Nem ainda Kerfferceu Cua breve
Defriscal, como Defosfillah adonra debilitady de
grande trabalhos de cua Noyte intr.º, em effecon
defanear Ostene aurird Emfypom; acuf Esta
Naverdade inslita entre o Sunhirij, may 2
declarada quam Olhaminte celambs penetrador-
De Mets. Foy obrigad o Pagose & Caminds
Pagueulle muitly Mattey, mad Mung Carregados
de Com, cobrad defons, d Salto de forçaj, Gof-


Page 93

[UNCLEAR: best interpretation]
O passado Meyd dia de Caminhs a faz Molicho, Encon-
trou uma pequena, sobre Caja de Cristian, onde so:
O de defamad em pouco, e Refazes algum tanto a Rosa,
afim de Corpo, como de Spirito, Recebendo de Christia-
no masfario alimento Corporal, e pagando lhe Com arte
feica Spiritual.

Desta Casa dirigis scholte seg Cami-
nhs, dos seus pastor & Caminhos dele da para outros tes-
tibris, emg Camã B Igreja Com nad Muita
Dobrania entre sy. Em Spafio a faz Difficultors, ouso-
se paqaud, ou Storm; por agua e e Cavia Oreez-
tariamente Encuentra, Cua da May Nigwssler Aviz
gray deekthady, Jda em todos os Dan Kim; Storm
Cua On Meno difficultons, poy aope dy Monty
pande felede asy lugar, emg Cham ay boy E-
greja Rnde Com seu Tribunat n Governado da
quella Provinia ; Maj Com s favor Divino se
Creapou El pouto penigos, torindo, Calongando-
s Caminhs acuda d’Maior sabaho. Con o
Pade aprims. Igreja onde gabon by Freg, e
boy nausky com bom foceso, e cogiosa Altheysa Spi-
ritual; omynmo Refucado Nad’a Igreja gabon-
A igual tempo Com nad Menos fruits ; May
boy muy desumelente sfuesho pla.B.a. Midnum-
b doy afim logro, ajubel Spiritual do bem
De privera Com atriffe, Camarangosa de con-
placat d premittis Ne sobreviesse para Meyrs),
Movimento seu. Tinda elle Nab.a. Igreja-
gabada Cua Nayste em fazes ao Juicio com ordinaria
de Millionarios Com habante Soeço, e fruits ge-
ja de Manlca acabada esfancony, edand pt.
tomar a Olcupara Ofertas corporal, Ne elega as
Toda apresia Eu avisp of Chama pasada ordem
secretas do Governador da Provinia atoday acoll.
dey Circumofinly, jf Christopem apparellaby pf.
Com toda adeligennia ed Repunte dar busca, e
prendes d’Phustre dar Ley ao f° Sinal d’Meftu
Govot. Foy admnável a Povindenna, Sigonorid:


Page 94

48

Divina Neste fuciso, p. a bem acafo finla Cidr. s.
Entifam guarda daquella egreja ao Tribunal d' Myf.
Mo Governado. Momopno tempo soube Consegre-
do Jaditta Odem, cadopachoud.

Com tal aviso ve. P. Roy, lavgando
da presente finla para comor, procureu logos forseem
Segun; Cornay segund lugares Cmm 3 Malloy; me-
tende-se poy No interior dellly acelon Cua Cougana,
Cmgo de Vecolhes, caly guardava afsim detam Maim
fuceno Cypannd, d japedy algun day animand
a la gloria daquella borraça poderia Continuad
acalanta obra d finla Comejados. May de diverso
Mods faceder da pertensia d Agerava; poddand
gy genting (demad Comua) feentam. Na egreja >
pouca Cora Depoj deo P. fetes Escaped e nah
vaelando ja, nad se deram p Satyffito com
esta deligenira, applicarad outra Com Mais a
Cinco, & joy perguntad, Coniquedis & abruia (a-
sode afore defeitoy) O. D parte finla fugidos.
Dedub dg japava Oreste junto tin E Elle mia-
da Oshiria; pelog Considerands & Corria grande
vicio defet de coberts , eppus, fe Repslues apaf-
fad outra Prov. quando naquella Com hai
Circumdanicy nao podia ter figuranca; Calfim
dare y nao pofe Segudos, e Caminloj incognity,
etrabalhong, foy plugindo, parendo pela Main
parte o Caminlo Denosfe Congrancedr, e
sentimentos defuc Coronad, quando deixava à
(Muito Chistian) d'nad finla Peabids agraves
dy Sacramento, & difficullorom. poderia tes
femelmente recefiâm para a Téubes pelo guafi.
influperavel Embaraco depois Pade algum
Cegas a quelle gryaj:

Com a Madanca dy Lagany)
Nas Melhorava le Fohuna di P. Roy, por-
Naf Obiava dig. nad eritava o perigo, que
pânie d segurança, ou o acorrigan cans. Noutra


Page 95

[Transcription failed: KeyError - 'repetition_percentage']


Page 96

49

o Mesmo Deos as Especie, ou Encobrindo aface set-
ão Com anuvond deica postecad para otab fefe
indignamente tratado daquelly barbaro ioolabry.

Acabou Esta Excuriad do S. Rov
tam trabalhosa e chea Esperiga, Com Cum Cago,
no qual Desplandee a Officia da Divina Grace, E
predobrmaçad. sube elle, d'Cum Agad Mortalm.
Enfermo, edidade já decropita & sempre nos
Exerios tinhe sald Mortal, de Exemplar Christi-
Andade, Pedia D. J. de admimigrafe seCaceramen-
toj Com & Confortad pideffe fazes a traballofisima
Jornada Kda vida para a Oeterna. Didam Elle
3 dia de Caminhs, segund a Relatad de Cad
da Enformidade dindava mt. & Pe apudafe
acelar vivo; Com tudo Com a Majos prefa fe
pôj a Caminhs, e chegada a Cara do Enfermo a
Chou 2 Dia anteudente tinhe Entrads Com ago-
mia da Morte, debihuid totalmente dy festido,
My Naquella dia empdo. P. Se avinha Com el.
le (Debituid, acust & Mympo sentidos) pode
interprant. Confessar-se, ogual mad tinha feito
No Opaco ledyanno, com Com Muitay confi-
sury Bullay, celainlegar Callara Nung peccady
de Coneabinato, cadulti. ma agsm defeito em
Lagrima, apartid ocorrid Ledo, Carrependerim.
do erivodelle final dejuáverdadegra Contificad, como
se Confesou detodo seu peccado, e corrobado Dy
outro Sacramento, pasada pouia Con acabou
Piam. em vem Com Sany Morthy da
Cua salvuad. Caro Naverdade E este j mta
Very pode de may Mipoen, sg no ensina Com
Quanta deligenus sedeve acoid ao Moribundy,
edafalla deba deligenia, dividado feclique Muty
Very a Oterna Condénegad Jenas poucy atmay.


Page 97

S. 8º

Sancta morte do Vene
ravel D. Abraham Royer:
tocca-se algumas cousas de
suas Cervicas obras,
ou virtudes, Apostolicas ações.

Foy o Denravel D. de Abraham Royer opj.
Meyro & Misionario de Tunkim & Nestey,
Samog, tocando a Movel vida pela Eterna
Deusou Muita Lagrima, grande falta à Sta Missam;
Com Abm Spiritu e Na so prop amag dixidade,
Religias, May fim do Apocalipse talle Jay de
Mag, infatigavel trabalho No Servico Divino,
E singulare accion Com Enchid seu Ministerio
& naverdade sem offensa, Impiria da, Outro's
Operaray, mas Couve diébey proximo anno quan
Ele pôs Semellante Na Missad de Tunkim. Foy
Odenasal Franco, may desgino totalmente of
jeets da Maestram, & nunca tid o seu cuidado, No
Mayor serviço de den edesua May a Comp.
De D. III. 'Bem Mostru este desapego, ou
animos igentis da Paixad Masional em muita
Neasiden, ma principalm. No annos de 1697,
quand Convidad de algum do Padre Fanuy
Com todo os ahinos & larga fa al Missad de Tunkim
Cafugericad, ou piana Authordijes aunidad dy Cadry
Portuguny, Teppondes Com Cuma Carta toda ela
De Spirth de S. Paulo, signa Naverdade de se in-
primin Baez fo Em lammas de bronze, misto no
Conceyry do Comung Religioso, gldeston R.


Page 98

1712 - até 19

[UNCLEAR: best interpretation]
[UNCLEAR: best interpretation]
[UNCLEAR: best interpretation]

Impregou primeiro o S. Abraão na Corte de Píad algum anno; Mas Como oy naturaçã daquelle Reyno jam Ostavelmente Enheguy á sua ida Matig, Supersticioes, dley Enfinado seus Diabólicos factos, dley, ou Talapoy, debaixos de cuja disciplina Seérias de pequeno, especialmente y may Notiq, e Comady, cebend com aperniciosa Doutrina delam abominavêy Mudey de Leyte de May Enthegada, Civiega vida, impeçimentos, etc. Certamente grande jam abracea. a Ley de Christo; pibo vend elle já mad rejponia osfruto da Salvacao da Alma a seu trabalho, Cad. denke huijo, se Desfortes a Mudar de Campo, buycan- do outro muy fructifien; Coeffeicende-se comonsda) Ocasiam je soy para Cunhim.

Toy anavegacab afaz Molesta, C profugam, May venido vi grande perigo, diffi- citade, j experimentado, lançando mas prayas de Dunkim. Nos annos de 1692, tend ja chey or 47 de sua idade, embrou Na Mysad, onde logo Começou alargar a Vella a seu depoot, "diellos Espírits", od Nad Cabend em Lumps Lugars, ou Provinia fe Nada entend pod de Reyno, Nad dizand, Vella, Nun Ollea, E may sequend offce, j nad Velitafe, pregand a Chriataç, Egentio, Ladminy Brandos of Sacramentos, Sena Caria algum impedimento o obdado, e esprend nada qual gued trabatho, e muita dificuldade qe koffenceje, mas ainda Muita very spurigo deser pres; Dem Effetis Catho- day (Very My Maz), eprixony dy gentio, D duj Very My Maz, apriçony dy gentio, D duj Melhaterad; May com a protecçã, e ampato Divins fend Vergadade & poes da quelly Intiy Com mais ablenade, e fervor des spirits continuen seu glorioso trabahho.

Cru


Page 99

[Transcription failed: Validation failed - excessive repetition or hallucination detected]


Page 100

51

para subentend tants tempo mas Confissoy. Pela Myma
Cailfa foy sempre cada Mey Cada anns mayd s-
Olumen & Sacramentos, d'Admynphara, d qual qued
dgyuhy R.P. Mijidnário: Progesa ran O Mey, d
Drie jasahem dentit at Confissoen, d ouvid; e Je com-
júram Oly Mymo Catalogo d Sacramentos dade-
pitenia d admnyphava Com cada anns : ja 15, ja 16
mil. Em muita Vey elegarad a d Mymen de 14, e
oref pouca a 18 mil: Cag baptymno ifaria paçura
cada anns de Mil. Encosta Vei dam desaballo,
esferod, perfeveru sempe somd o Creusfem y cofl
Eion amigo, da Spony d Corpo debilidade Com ardade,
Continuay Jadiga), as quay quantas may se En-
preguened Com acarga dy armo, tank may boal
dudada Despírit, Esferod, d Com a Myma idade,
shaballs Odonné Mays) alents parets Divino-Set-
vrio; ato d pouco amng anteje de Morred fe causa
daperefigirias mal dar dager as filas estotimned y ex-
Quelhen 'erifta' gelaj Crindanse, foi obrigado a
Defantecad algum tanto , Se Ee, g lesda forte jodia,
perdefesance quembs ofentia Ato Main Compres da
Coma Divina, Sem spirituel & praxions.

Nam de Maravilla, Jobon De
Boyed facite em tam ron, e lervico delo de Mipira-
nio quand foy bstad destra su virhuy e fazond
Eon' perficto, Consumados Religios, epriniegalin.
DaCaridade para con den, e p. com aproximos, funda-
Ments, Cray, d da vigés y outry Virtuse, Conglu
Vendedop filho Esperario da Comp. deve fet ot:
nad. Da Cátidade, e uniaf d hinla Com den,
Nakia sandar em Continua presenud de Mymo
Leg, Com aquel Regulava perfectamente sua jac-
canj: esta, excotava ahdy d kirihem, Cagy Com-
janEmy Mijisonario d'acconfelava, diund, Josa.
Mey anay effey para Jing (Negocio exterior)
Com aproxims final expriñe acaridade, e med potz-
defe aunmed, d todo vrendedop Religios deve ter,
Com Leg. Diz ultimo anno Syhanida, erring


Page 101

Comigo por causa da perseguicão não podia Empregas dfe
Dra. Defita da Christandade, quanto pedia fez ardente
Cg.p: Dizelis da alma, adava ao ralat, Contemplado
da Causa Divina Con finguldo alento, Gpsservavam
Cera dela Aforte entegue a sua Santo, Divino ext=
cício, e ainda quando Cuid. Neg. Os amos se ajustava.
Com os Companheiros na principal Residencia, assim
aconferis & Negocio da Missam, com a Relaxad
algum tanto santos, Costumava & alguma Vez ar
jartando de S. muito. 30 fados a Enta de Casa, onde
Cuid. do Divino Espírito à Polisam quiná, q sentia
Con seu Coração avivou o Espírito Santo, Como se
ascendia no Amor Divino; e depois de largo Tempo
Experimentada as Celebrações copolares em sua Alma
se Ocelestria dentro da Casa, era possivel Dispinid
em seu Pith as Chamas do Divino Fogo, Talia em
Vora Callando Con seu muy ordinario Companheiro
de St. Pedro Kudi - Amemo, S. Kudi, amemo a
Eum Den também, Sam digno Leved amado.

Deve amar o Com Deos The pro-
vinda Mimi dar-se cada dia Calçama, Ema Consguier
Devocao ao Stud afetico & Platino de Dano,
Daft para Concuties Aliudera & Entendimento.
Quem é? ascende & affeto davont?, Cintra-
Mar seu Criado No amor Divino, e muita vez
Con seu Companheiro Conferis algum xagony de
Real Infeta, e entendia, explicava Camargo
Se deve a Deo Com tal energia do Espírito, Con-
fotaf de Sua Alma, e com Madura dopo
Do Divino Amor & Bella aria.

Deba Fonte de Caridade p.º conder
botava dmay & dominio deus, crebi Cong pro-
Curava Encaminhadas de Emery ao seu ultimo fim
& he o Myms Deg. edta Mejuminibexa fory
Condesend ja quais Sephijenaris, egabebdy
Muitay Pasiges, in fabigavelmente Hebatkava muy
Nafsó de qual ques & outro Misterning &


Page 102

52

Del Meny anno d'Elle, may Hon’ Conçiderados ojfer
Candor, para dexudos amnity Armado juntamente:
A Mejora cardade para Com Doy de Algum Otmod
& Necefitava Abusada holy os muyor d’Jodia, para
impedir a Offensa de Deu, em special as Culpas de
Jolatria, e Imposthizad, em q ca hond alguma (Verg
aguelle Neozlyto, affim O Dirad de Sua National
Praquiza, Como a Causa de Communicacado, e talo
Com oy gentio idolatra, conquem tras podem deixar
Devived; Quando achava dalgun & sua debetidade,
concordaria deincendia Dra Myma Culpaq, nd
E explicable avéhementia Leda & Pentia, tanto, q-
pareu felle parthi seconcs de piora. Por Esta Caufa
Lago d’Enbava orat greja, ou liguo disputad para y
funccion de Christandade, com singular acrimonia, e
defficiana Deprelindia ao ag Chrístian, affcands He
achua concordancia, e ambiteravel Malicia degre-
cad da idolatria; de roy ser ouvid assmettade de
Confispon, na lhe oprend d’ello de Come Duri-
Dla effe Corada de Coegaçe, se levantara da Con-
fitionans, Epod Em je junho da Altas quando;
Em Maior do Concursa de ChriSsag, myg punca pa-
tenke ao Shog Com a Maior enveigia de Spírits
Galavra, dj poda salominavel Chad de Eua al.
Ma agua, manceda Com aprieiy especady das
Molahaj; E muita Vuy Levad do Spírito de
Olia si ameaçava Com o cabdos de Ces, gedindo
a Deg d’bringe fe sua como Offendida. Enad Cha
Neyso Molmu vefield, dj trad pram Vany e Jay
ameuay, dj arvgo e Clammy b seu Tam amt,
eful fervo aidon Doy pela sua Corra.

By Singular Nesta Materia
ocabdos d’Experimenha acTldea de Sterua. Con-
corral sr Chimbaç deba Alde para Eua febda
epmejam Em Corra d’Iosh, ou diabo: Xramd
Comigual tulo, Camor Deprelencido, pelo Do
Abraham, may elly venison de sua Natural
union Danvia, & Praquiza tornaras acalos em je


Page 103

semellante Culpa de idolatria. Nam gode vrelado da
Divina Enna conter a paciencia dentro de sua amoria
bandura, estocado ouo Espírito profetilo, que de Ela may
D'Ordinaria Companhia, o Deoz Caria levings das
derram tam Enormemente affendida, ameacon a al-
Coca d experimentar o merecido Caltrigo, senda ba-
zada Com sfogos de Ces. Dam. gafarad muito dra,
do incendios Consumis hta, digo quafi toda achdea
daquelley Miseravny, ficando Reduzido ao Extremo da
pobreza, afflich, tam envergoncado, e Municd may
se lltneraad á Levantad Cabeca, esfortind empy,
quani ducra feja amad de Deoz Corine aguilly D'edem
at Costa. Com este fosejo ane Vidos (Vefinlay, em)
Caria Christaq, començerad atemed, e afistand conf.
go, oferiad devia fazod pouco cara da ameacy do C. A-
balam e se lhe renovou a Memoria, & jamponan-
key tinda Ouredd, q uichay Semellanke ameaca da
quelle velor. Padre Tinard s'mgmo efficto. Ande
anda desta exemplo muity aprendador Em Cabe-
ca alhea aportare, Compra jua tid, e accovy com
'tal Chrismandade, i nad Experimentation empy se
Semellante Calfigs, friend Deoz, Como E osfu Chi-
me, Brigos d Executa Em Liny a Cmenda dy or-
ty.

Método da Mensa Caridade sem
fonsuar abrabalhs algum applicava tod, o meyn,
Mody, djulgarne necessarin para ajudad, c onbruid
ao Christaq igualquier Dad, idade, C Convidad g
them. Ao Menino de Eu, Coutos chyros fazia
jusely fadej Se ajuntahem aovrid, rudimentry la
Machina, que que Eu Cataquida Rey encrmena)
Eguanda de P. godas reclava dezembardados de Ma-
dog occupaery asfithia Com (Sua presenlia), anti-
mand, 'acarmland aquella terra coade, reorg),
Com Mayore deligenria, cuidad aprendiad, dera
Louvory e Départia premij. Cera Niede porte
de embroud onde Mundo soados na coruy pertenue-
ky a Religiad Catholica tam curradro, e deby.


Page 104

53

diligente, quanto Conhecia, d'ela Mór puro sapro-
veitamento, by adulhy tem seu fundamentos, yg bay &-
bity, cong Comecared de pequeno, ejavara primigian-
d avescer torla, Engrafica Marica, ondifficultpam.
se endireçto. Por Cosa Causa Abdo. 29) entendia fod
Capaz de Sacramento da Penitencia e Sagrada
Comissiad, mad deixava elleho administred; ceb
via algund, d eu Fignorranui, ou Caucho qualg. et
inpedimento Manj fora Confessasê, Comungat
punda tod o Eprex para Sazes aptz; onen dia
Ment affliccad sentia em seu Cornelad. D ser obj-
gad adeixad alsum a fose Capaz sem os Sarrant.
da Penitencia; por May bem falha d de acostumar
se asequentad ede Santo Sacramento depende o
aproveitamento Spirtual dehd abom Catholicus.

Una Mori grande cuidade, E
Notavel deligençia em d ol seu Catequida. (Shun)
insigne praduhina, exemplarey (No eddumy, reca-
dy. Em Compim aj obrigaoem de seu offiis.
Abde fim orad & Conthemands de lho Lês, Cex:
pleead as chay repay cada Meg, e declarar thy, aodri
gaçal & tenham de apsolerias, Muitaj, Neptihy
Arey or ajuntave, animando oy Compromovany,
fakernay domoedacery n entitava fazereomsse mi-
nibny aptz da Palavra de Deoj, para o anyarda fe
do Matring baixor de Gbría mundana), ermolum.
Campaval do universelmo. E substanslem é treuda ad
massem Affatico, puna tod o Congenlo corily
pesquadir & pregahem a Calavra de Seg ja tanum-
d o thig,emfu animu, dgs dr Shng p. Experience
& premio sterns, já tendo toda ápura intencad (No
amrr Gbría Divina, afentand Confessurimo,
j hub of stiefem, de onad Serupum a Defin
em Saded afutraballs. Enarmade tampande
deligençia, cuidado da. Akadem em inbdura, e
fazer enhs no seu Cafeguida, exam muy nuetkria
para j Chy dpudejem acompanhado, Seguid Dy ha-


Page 105

Nas tracções empreas a Romana da Pregação Evangelica. Cesta mesma diligencia, Cuidados façam, dos seus Catequistas entre todos fóspem, os Melhores, e may insinuag; á da Ecola destam grande Mestre mad poder deixa das falas hay disi púlgo.

Por êstes Conversos benevolos, Sef. Paulo, Morbrand (na praxe, javeridade), solidários, nad Ede Melanieira, erguida, eg Emm... Religiosos Quanto, may estada de bondade, evnhoi, tanto, may amigavel - trata dele) her Com seu Armao, sendo propriá, sabondade, sed Communievel. Por Sa Causa Erguidos, ou totalmente Erguidos do Sangue Nacional, é tantos exfri mandade, pm- Curava Com Nobavel arma, fanety galanta- ria sem diferença de Dancad erguidas ahdy, obripa ordinariamente Nabaca, que entra na Religião (— especialmente Missionário deve Carreis Camps Coroad e Cuma Alma). Ahd, o Missionário Companhery não sómente Com gelaway, mas sim com obras conplava, Cajudava, principalmente, ao Entravado de Nova, procurando lhe o modo & The judese Suavirad ostrebelhos penos da Missam, especialmente ao Começado. Otrina homou Estatucada, a ponto estavel em) (Redifis): onde fordo em Certa decusiam perguntar, à Graça de Euro Padre Companhuyro. Em lugar hinda a Casa de Requerido. Aminha Capa Responder, É aband, dando a Entendida, de Cum Religioso Specialm. Se Mis, nam de ter Casa Estavel, any anty hade Prad preparado para Qual quid aliged, onde Se Spere m mais serviço Divins. Os Singulares estão em Examinar ordinejto de Cadernad da Cored de Portugal, e inteirando delly, quando sempre odens. Perpits no Dig? Afco, obrand, eg The parecer fer Semajst serviço Divins, e may conforme adubrid, Erared.


Page 106

54

Finalmente tanto, Sam grande D. David Chez de armas,
trabalhos Emancipamentos acabou a sua Carnysa ao 15
Decegoso de 1715, deixando à seus Companheiros nas
Oming as Lágrimas Nos olhos, e Saudade (No coração),
o singular Exemplo de Cum perfeito, Consumado em
jornais. De Causa a sua Morte além de 30.
amor, trabalhos padecidos, sua afaz mobília corfor-
midade com o may de Cum (May fez alarde)
de sua dana paciencia, por puxado o Cargo lhe brotavam.
Envay, e profunda Chaga, o Com Notavel da
the Corrompiad a Carne, grande debal sorte os
Espíritos muy pun, e dignos da Juviria presença).
Toy para admiravel dificultosa, Otorrivel agos-
onia y breve Cegues de muy de 12 Cory, e esting
fortemente a Don Com amonte muy que pediam
fias Dony lam debilitada, e parte Jou ou Cha senad
affrevia a áevas David & Con d'ins deviver Fernand.
va Che mad podia Zugar avida & hin la dedicad artem
da Army, o que a Exemplo de Seu Santo Patriarca,
Cgnatid desejava muy ficar No Mundo, fervem, ao
proxioms, olos toas guarar o premio de seu trabalho.
Morres Da Requereria do Refat, afim dos de Pe.
Baniqueo Roix, jacentad Superior da Misra, e
do Pe. Francisco de Chevy, Recebido no Saveramento,
Com Copia de Lágrima, abundancia de purade;
e affirmou do Pe. Pio Roz, que aviu a Con-
sylhem Geral, e dividava o bom Pe. Royet em-
tela Elle the defu Matéri de Culpa grand Com-
metida Em Toda a sua vida, eg da Múma Confite&

Colhur Morres Com ainnocencia Original.

S~9

Dá-se breve noticia
da


Page 107

Da piedoza vida,
O martírio do Glorioso Confessor
de Cristo e Armado
Dio Davier

Tem seu lugar de poy do Venenavele. D. Moralim
Royer Armado Dio Davier, cujas padenas dmy,
sichos Espírits Na Inquiatad & Evangelhos ca-
balnd. enchund a Medida debry nam grande
Nomy, acrepentand Me Com especial vidas de
Martirio com foy ornad quand gele Confis-
jam de Christo foy pres em ferrny & cruelmerk
atromentados, eband ainda No Carcere folhou
fua Alma & prinseny & Corpo, fand D goase da
Liberdade Eterna. Foy f seu Nome Cun Minicio
Chamad. Chiven, que val synymo D Simb-
vora. A villa Chiven Com the des Shero de
feu Nafeimentos. Tend ja elegad os annos da
adefunacia fededius ao Serviço de Dez NadEgra
e band kmad ag de pnong D seu Day, Ne fina
Contratado, foy causa jara a sua defpnada Se
Chivifefe Mini a Dez No Chad vaginal, em
D Con may & Co como perfisvon ainda , depyke
der Battonilom. Triumpad afimn & Mund, con
da Carne, ed kniviy aspello D or gamenky He
Desam, para Toma pe Thad de Canada. Nam
foy Meng feliz, seffing Nas Oxhatesens, com
DoCrmes Pts alua Armá Mendo aguerdar
a Originaide, chocus & Christo o Ergne, Affey Day
the precurved Veneund, edepremend argoandy
Molehaj d éSa the cufarab, para acordhagenm
abonner & Stabs, & Segundo y Passeng, Estofing
Anypray, julgavas The Cra may conveniente, my


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55

Marella fárend pouco cas da conveniência da Carne,
Sangue, até o presente em que, setagenaria pod,
fevera Constante No Sacrificios de seu Corpo, Calma
feits a Deu Com Mithrop, Christam Vida.

A Hístada Do entre o Numero de
Catequistas, Mostrou Togo seu admiravel zelo Na-
pregacâd, Opatencia No Trabalho, e de tal forte fe
deu acontecer entre nós, do Reverendel Padre Mel
Fr. de boa Memoria d'Escolhos e Special Compa-
nhia Mas grandes, Compri das pergrissimacoem, q
jy pela Christianade, experimentando Com sua
Companhia Notavel almoz, pna Molefing, abra.
tho. E d Era o Nosso Sr. desara graça (No diu),
de admiravel efficacia Dio perfudid, de Officy debora
No Enfinad, cdebom talens para atrehor, afirma
Christag, Como gentil; send bay as parte, defend
grande Catequista Nob Cedigno de admiracao sobon
Padre Ferreyra Cumpr, e ainda Com pouco tempo
Da Misland Come se 'tody as Christianades de Pe:
yno de Tun'kind sem Estad, Nem descansas, ons
de por Orguo de Sey Merry curios apachar de Dye mit
Confisoen, e administrou perts de mil Sacramentos
de Cauch Baptisms Como se le: Qq a pontamen-
to de D. De Levand ista ao Roque, sem dormir e
Dam pensando à qual quer trabalho, jfrob fe Thebr-
ovana Navio como elle dizia, Com a Companhia,
Cajuda de sua bom Sir del quando este de tal sorte,
indabriava y Meoplyg, e indúria y Catecummy,
jpodia aquelle desembarracadamente, sem Serqua-
l algum Admiridad de Sacramento Convenienty.

Nam pô Nos Caminho, e excurjo.
em Jayanoho Di Companhys d St. Ferreyrd, pra
Vim na trabalhoga, carrricada Expedica ou pefegym
cand, qelle Sante fey de Tun'kim Chamado as
'Campa', onde seguiu até Portugal, Com outra Com-
panhypo Tun'kim Chamado Xinos de Borja. Ms


Page 109

Mares ao P. Louas confesso esty Duy Tunckin, a San-
ta, granya intend log arraigar muy magna cidade Ca-
tólica c'exercitar no primígio da lingua latina,
da Teologia Moral, para feito Sacerdote sacerdote
Ministro idneo para a propagação do Evangelho en-
tre os seus Conterraneos; mas ainda, Sin com a
Conversaçãõ defekto, Catholico Dioponense, nes-
co com notaviz augmento na piedade, apresentan-
do a Vm naquelly Com sua Exemplaridade, de-
nota indole, (ferundo the de impedimentos afoes escefid
No, anno) dgo, Nam Ne foco des asim No ridim.
de Gramatica, Latinidade, & mais pode aprender.
Na Neuparis, fervindo the de impedimentos ser confi-
cidos No anno poy era naquelle tempo jo qual, qua-
Dragenario; onde se de admirar o abshimo fung; e
Dypshocent Divina, por ede nas podendo alcançar o
Sacerdote, No tumilde Sada de Leigo, escadichor tem-
poral foy Ministro may apto de Evangelho, de Doou-
ho Companhia sino, gff ser de queu anno, fij an-
De Nam Chegava aringefima de sua idade, ajantar
dthe O Natural may aviso de Gradstad, fixou sabian-
temte, jubs na lingua Latina, & pote pode ser ona-
d Sacerdotal, Ser na Comp. o Sado de Conditivo
temporal, dos Coadjutor Spiritual, muy quem diver-
so instrumento de Orang. foy. Eu denuto, bem o,
Ordoma diverss jim divisoad quando aquelle acen-
bou Santam. Religios, e glorios Corf sin de Christo,
Ca quelle foy obrigada a Companhia a separalis
delly, Como amembro podre.

Dobou finalmt. e Tunckim ohmad
Fio Confagrado ja à Degplo Potz de Religiam
e Comecon logo a fazer o seu grande Cabedel de reli-
gion, e Apostolo em Virtue, exercitando o officio de
Catequistas na Comp. de Sr. Manuel Ferreira
Superior das Misias, à qual por fun confison an-
no & já beenpita doade ferino de Notavel alivio,
ate sua Morté. Com a Mores cuidale, pensa
e'deligencia ajudu ao outro Superior da Misias


Page 110

56

da Mefiam, ferd intahgavel em acodir a' Nerefidade
afim spirituay, como Orçoy & proxens. Nam Je
Contentava jf Com faty tajes àj obigacoes de Pregady,
Categulota, may fom Confrigulados deligenia tima
Cuidad d'Ornado, eTimpua da Grelja, viftstanday
e provend d' Mefha mad Spoda daquillo o jutgame
dos mais accesfans, edecente para o Calko Divino je
May feby dnyy Solemney da Igreja S'Empenda-
va para se celebrarem Com toda afonfa, edecens.
Mey aonde Madrava seu Maior Empenho
ea Problomme dia d'grande Apotholo de Orientel
Francisco Xaver, dojf Coms Rinha Orome, e as
porvra imitad at aceseny, em tron aderavalad, Epis-
Cade Comd o procurando homad, nad a'd Confezanda.
Se e Commungando, Mey fom Facond hla a
Celigenia, para Com d' Mefhn ornato ladgreja,
Mair concurfs de EfpriDáy Se igualmente Se
excitefa apicade Dueteg, e Se augmente a Com afun
grande, e affectuors Sabors.

Quam Singulad pofe esta dou-
cas pan s'chuelanith Apodols, amobidu especial-
mente quand poucos may deleu anno antej defua
ditga Morte obtund meus Do Caran, compedi-
d' ory direys ed Cua grfca espessa Angola de ferm,
pela Confifam de Mithos, fabend d' na ReFidenia
de Refa, ditante Cum dra de Caminhos Seajum-
havel or PE Mispidarinq pam aly folommen.
fedrijas dou dal. Francisco X ed mal podend le-
Nar á paciencia o carcer de quella Celestial. Compla-
Cam, precunu ja Com antorty fanjin ao Ced já
Com extraordinaria diligencia dg Coneny attentav
Licenca de Mandaron, àeuj sudad Savav en.
tegué je tir aditta ReFidentia; C a Divina bon-
dele mad quarend privad tam Piedgo, ederth fer-
vos fens & Compromimentos de fue tam jube kleyo,
Movos decorad de quelle Mendarin d'emu-
defe aliencez y felle piedra, Com aquial o Bomedá,
cenregab nam Meng d' Armo, e Mulchy, D


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57

Vigo, ou Confessões da perseguição, e perdição totalmente.
Declaradas de D. Tomé Raim a Santa Ley.

Do Lobos Carnieyn foi lhe intimado o pirada a Santa
Imagem adiádum 14 dlo. A este advirge, O mandado
depois Rio, Como Superior ao outro assim Mo-
amgo Como Do Magistério d'elle, estou Com-
panhia, Nen Euma divinda de Acconlêni Dio dôlo,
figura & diabo, que a Sagrada Imagem, Coms Ne-
presentacâo d'escadryps Deo, levia, Ceguaria Abn
Roà a Cervocencia abrad, Era pírid Corr de pres.
Desfe Effendida a fherba da quelle barbaro Sujo.
Com a Críbiam Verdade detam Epólela Pajoda,
quand elle se persuadia, & Que Aditional se
via logo obedecido, e levado de Glor gentilica Man-
do Gêris, ou Quebrantado o jello & invicto con-
fphony de Christ Om Euan duas Mace de gao, Cobs-
R., d Conforme 4 days de Tun Kim, Se Costuma
dar ao Reig de Majestq Cuspa. Levou Com inevi-
vel paixeneri d'omne dio Che dormento, & fos
atrag com O ruiy polny, e muita Vey Tengu-
tid: Quando noíabolics Mandaram Sedevia,
abrandar ainda detem Singular paixoneri, de
onfunes may, Vend Da as armastady Prim
câm leve Sinal havam de se quimeram (Molnes)
d'obsequio ao elle pertondia; pelo q apresentando
Claufuley, Cadiesny nory, e muy Severo aos
Derech contra a Santa Ley, o Mandau de
Movs outra Vejaçõ republicas: hub afim deuer,
se Om Sternt, de Cachay exorbitante podia que-
brantar, ou abrandad aquelly diamante de Fe.

Feita Das preparaçõem homens
Aquelle ay Camano reconfinuar a Crecuad defen
injusto suis; Eguernd primeyrn bomeda ajelle
De Napoli Embrigada Brandure Lentas e corrimo de
Porte alleta de Christi, he prometês pramin, e


Page 113

Liberdade, Se abjurasse atley Catholica. Bem se deit
na Compreensão qual seria acquisita seguemi tam douz
ory se tin El Queificada. Com Christo, agual jube
dam mal as Francos, d'pobr de perde sub digingimt.
le Despêro de sua Natural, edriabolis font, comandou
la Repitifsem Org gietlhoj ou golgej; e nao se. Com-
bordard Con Sta Tovania, 1e aeropenhu ocruel
Cathijos dy acouty, dj se Cottanad dar Com Sam-
bign, ou Dotaj; Como se muni basta sem torn
derrivuj Cathijon para yartbar Vua incasiavel feren
& Mandrie de Nova acoutad. Com Vara gyraji,
deg ficou gravemente Móros, Guebrantak, que
parcus d'Maity & property esbavad fer já son
voda, puy filau fem Centiog, Chidard o dapre-
fened de Suy varronecorad pora tua bande co-
pno fe sofhe Eu Cam' Meth; Camba destey
Orug golpe igualmente abrangeod ao Compendei.
m Christad, pram Os Comad Dio X.º Com
Manni Ocefp, afirm gelalhia Main autoridade,
epithaleja Ou Pergomnd, d'prosevta aura & al-
gry. Como E Ser may Orepods no como, Kny
Kote ja Co, fentad Delle main im prepar.

Ovara prefote a Sta Cunudad
Manarion may grave felj amor, e dignade,
j doutro Executor d'imigio Mensato, On coni-
gz dy Cinday, Csa hip de Secretamente avi-
ud ao Come Dio L Deerts j Contra a Ley
xpad ebava para Salvar; May nad fe attrevia
kim pedio a Occuind delle, Cord gefied Fan-
Mondade Otial. Com bud Vend o Ocefp com
que aquelle de Scismano Minijto de Caria, Mr.
vios de Compaixad, defiu Condicad Naturalm.
Fuedop, honon apich defended acaufa dy in-
presenty, e falha della Sorte às Compendeyp: de
nho, Se levujy A Mate deby jadeenty, acabay
los metad: para j & Con Ponta Cruidade ato-


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[Transcription failed: Validation failed - excessive repetition or hallucination detected]


Page 115

[ILLEGIBLE: ~15 chars]
as preg, Cagually Compenladas para Se offits a[...]
Magmay Cmeubina de Rey; may ainda este gason
hum Decrets No qual Cnudiazedam ao Deog &
ConfesKapp Ecujr Majstal deorh deua emenor, Me
atogcentavas Eua dabolica Chrefata, daquella Qual
grace sebevia attender, abjurando o Deog a ley de
Christo: Execranda invencaf, forjada afim da Quez-
dine Condiacf Soberba Com que aquelly Miniftry
se justicadiam, da Sua Attoridade piva affendida.
Depremida, dizand pafur Cimdeiech Contrarid ao
antovid, e se Vay ageniny se tin La promulgad, Co-
Mo thii No oid a Sagrada Ley de Christo, que tu-
valmente dezjavad destruirjar de Sun Rim.

Ellog foi obrigado o Armad Rio X°
afiar Condemed acure Gergeho. He bem tux-
tade, do quedy fomy sethe trecaed em com fo,
e may Lera, e Me Congra E'pi sobre Stornaglio
Com elle ficou até a mote; foy fom Mudad co
oy Compan Eypg & Carure publico p. Ciema Cara
particular, 0na Entreger à Guandy, eToldady cond
Cependencia ao Governast da Gale; prind naq the
faltomey de Milbey dequelly Stodaj, guany, do
Vigiaral, arquiy oncsiam, diminuidas a medida de
prata, ceadivy, daquelly Ceckiad. Oeriam -
Meiory as Mobdity, Se o Mandarim nad Fofe
Como narnidade era, Comem benigno, e oud de affei-
çade ao Christião; Cpedra Causa Omuedos brcener,
algum graug Meszyty judeshem Vestitar adido, e
afu, Companbyrn, Caguelle apnvitand se
da atencas ufarad ella, principalmt. (Nria
defebe, e com adsubrina, Exempls detom judores
Orebrei afterorades aprey, servacony estruneda
dipadpieres. Os Apohlicis Rio d'Exemplo de.Cau-
lo, j om cubdora, Corregedo de sua Caden, nad


Page 116

59

Nad deixava de pregar em Roma a palavra de Deus, aorq
nvisitavad, no Exortava com sua Costumada Eloquentia,
e efficacia aguarda de Divino precys, Constantia nad
fe, pagando com o Colômbal pas dy bonj Confesshy o ali-
vro, Studentes amg Syy concorriad.

Assim Era caminlando para Oternidade
Cste Valomo Confessor de Christo, encendido Cumâ grande
Medida de Merecimento, até q Chegou annos dell'
17, em q Deus qui pôs fim d'am gloriozo trabalho, e
Corado assiua paciencia de seu súl servo no qual se.
Reaggravou Cuma Tanga Enfermidade, ou desfem-
tou apanhaja causada de Muitas Malesties, estava-
Mo De Cristo tinha jaceidos, com diminuindo-
selhe y força d'Engo, Se aigumentava o alento
d'espirito; Coms ma d'ele chegava a hon com)
Donna so livre mad Miring deprisad do Carregado
Carren d'Orpo edenjava sumonam, falir delle
Mundos ponteios, desacaraments, Câcom primente de
seu Denejo oddava aguorda avigia da Todady, fer
Pode Zodiligencia paraq de R. Beniyeu Roj "sup" pu-
Rese Concordamente Embay No Carren, elle ad-
Ministre de Sacramentos da Sentitencia, Euclarisfia
Cexhema vencad, o quay recebe Com Examinante
domura de La primy, devacad; espada pouçy diz da
a Alma aquelle Con E quem tanto força parecios
ag 18 de Tanyp & Mymo anno de 1717, sendo.
Perdade de Espinta, Chry amny. Parada Navernade
dtad de Dava bondade Egneio, Naturega, Singu-
lad nas inceridade, purgea de sua Alma, insigne
No Amor ; Sempre Modrma asua guenda May
a Companeria, egelos Ministras d'Evangelhos
Digno jmelmente lector Contado Entre o Mart.
Cello Soeny e outro Glano Altery de Crinde,
que de caj de Muito honnenh, estabahos Jadediz
& pela Confissam da Fé Catolica, acabaram-
Sancamente andad na Carreny, foram zelo irrefa-
gavel Oraculo da Igreja declarado & Martinez.
Con.


Page 117

Compendiosa noticia
de algumas acções dos PP.
Manoel Velly,
e Valentim Torrejja,
e sua piedosa Morte.

Trey o anos de 1718 luctuoso, e infamado à Sta.
Mifiam de Tunhão pôy aprívou de dry en signy,
Damory, Cum elle Dalonte & Alterano falhad od:
grad de Muyta palmez dênciada de c. Alabria D.
demonis; outro ainda bijoito de adiantad cells,
espirih, Servod, & Java Spurumas, Jeg de dahimk,
Cum perficta, e acabad indomoment da Segued de D.
Vangello Cius de fer causa de augmentar o Spir.
Hal da Mifion. Foy este o D. Manoel Vel.
ly Nafidos Em Portugal pog 23 de Novembro.
Delbyg- Entrou em Tunhão (No anos de 1743),
bendji la Companhia 16 amos, em Commoda &:
afiam & affubstithund aod. Felij Corê Rond
Mandel Eneurados a Europa, Inucleo Cabalm
ofundagar, edury de Cum amos O myg Con fim-
guter Chibs se applicou applique a aprenset a
Tingua Punfimna, na qual Com hedemunBu au.
tenhis falso may & Mediscenr. feirtz de Dr.
digm dop aoe Exericio de Cum Resplats Alf.
fimano Comecende pelg lagary de Mej mume-
mja Christandade, Apelaç Egejar miy Segura
quando esproficidad D Para dinca baderonment
tega, nam daix lugar & Contrafe pela
buhay miy arrujada, quay The pedra Suederij
darzar a Velly as su Spirit, erells, E Ma ja-
secer Charm miy Recephida, Moderand


Page 118

60

Moderand aptudeneia ó fervor do animo.

Em de S. Kelly d'ab Tempra camurdo
Condicioes auna, e affável, Coracão lis, Enada dobrado
parte jolly Na verdade de Cum Operario, q perfende
diferidos ao Conximos, e Com Tun Kim may Necessa-
ria, quando aquelle Oraçao pide Mayor parte Co
Socia Nationa de Animos sinceros, e Nenada tem de
Desfetado; Como y honeny & Natural Sympati,
Epprentead se inclinom may é aggradem May da
quelly Cond Combinado Na middle Condicao, nub
he Muitos & abon P. Delley & Embreve tem-
po prangeu-se a benevolencia Graça di Tunstin,
Equal junto as afidus, incanlavel trabalho Con-
Dardia an Recepidade dy Christiun, mas deiz
tand sugad, nem Corrse, Nem Enfermo D
Nem procuara ajuda, afim Com de occoro fui.
ritual Como Com o Corporal, quanto podia He
ganhou grande Nome, e enkeyh Entre hdy nad-
ps entre de Christia, my ainda Gentin, quando
him allej abrangia sua abranada Cande, Com-
piliana Com seu urbano Benevolo trata, doguay
Muito se Converterá Este de Christo. May amde
geralmente fe Medrou a grande Candale, Cy.
De S. Kelly fry quando Cum anns antej de que
Gloriosa Morte sendo apode pelo lugares dos
territórios affligia Miservavelmente aquelley, po-
by Theory ào quey Sem defensas Vistava e
Conslava Appeuvava tod o ativio obiecto, E
Oigdante Sabro, achando a muito Com Oxte-
ros de sempre, poy o Virinho, amigo, Caim-
Da parmente, pray Legado Rosangue, cobri-
gacseny Allej aderir, fugias delle, Com orrido
de Contalir Dam Contaginos Mal; a falta dra
fugiria Com abundancia o Cantatius P. de fem-
temor lefeur reed & tam Orthfen Contagio,
& onde Aeyma a Cavidade, nad pode ter lugar,
ormeb. Enam fo s fy faccioria, muy tbi pelo
Categuiday, emay Pavonas. Christo, que tend


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Page 120

61

De vocas, Quedade Crus Menp Complacido & ser afe-
tividade de achos Sacerdote d' Hog administração, des sua
alma à quelle entrou, á glum Tam Oportunamente tenda
periodo, an 8 de Abril de 1718, nam tendo ainda com-
pany n trinta de idade, Mem. de Góico de Mijland,
Muy dos Muit tempo de trabalhe, mithede, E
Orememente j deixand Em hdy grand saudade,
Sentimento pela queda detal aparavid, ficeito na
Cidade de Poguilar Religiam Nna sinceridade,
Epureja de alma, e já dara bem fundada Operan-
ça, D no ammy gahon seria Eca grande Columna
da Mijland.

Crucg Meny depoj ele segus a Sta.
Mate de Dary Catenkim Conympo, digmo Modello
e Cumplax, q y Sacredky, Religioy Funti, -
nunsey devem seguir. Cuys Regedax, Capobolico
Otub de proceded & tahn muy digno Eluevo jo
Dnij fe' Mnshou Condante nam se deixand Re-
dar l gesimo Exemple a alguns sus Competristy
a deyournand & Religiso, Caldeleio Spirito con
gyn nou a Companhia ivam Como (Membr)
por, separady elle, dnty domend Motius laca-
mado subny para fatix, ocerces Nas Virdidy, -
gej alarde Dramfs de lu perfeito Religino, may
Mori le Confumad Mijianpard . Ray Dunthin
Da Nafiam, edjeíulo de De Mansel Ferrypad
Debava Saudora Memoria dequal Con o Spirito
domau vebre enore de Ferrypa, ed Dymo cm-
cidenke Sus boa indole foi mandad ao Semina-
rio de Macas, onde Redicandse Das Virthdy Spay
a prendese juntamente do principis Ladingue Rati:
Cra eda Testogia Moral. Com o Se frigue mi-
dutho aph la Porquard. Evangelica. Tento poy a-
prendido s/ o Superior julgarad fer bedrante, futy
drarty de Religisp for pronunciados ao Sacerdoces
Chaga Voltand para Puntkim , Comeiou a Adijparid
de Sigacaoey de Cd Leonoroe Missionario, dycornend
Frib d' Reyns, fondeiux lagat, ou alter algua d


Page 121

Quod visitas, Eryckand apud aum de Deo Cadminy,
hando y seramentos Com singularis exemplo de beli
grifa vida, ecotume, caprothio zels de spiritu.

Mas odebrito, e primijalme fellefor.
Crio dekabr, Cmprio. Campo de sua gloriae am-
prae, soy territoris de Boelim, onde y Christian
excedem o Numero de quatro mil, Augar elos de
Maine purigon. Difficultade de hda a Mifsand; e
fezada holtemoke ao Eunquq Cedair sbo mg com-
finj, onde se hinde Tunhim, de Caclimelina, cijj.
Dony Rey, e causa da ajjerding assigay, sehem Du-
Paul med de parte aparte, sedentam grandes ei-
quadruny de soldados, para sigiarem, equavarem
fuy lomite Canaum Como Comperpehia guer-
ra. Por Eta causa & aquelle lagad Mimb agto
para a pregacado d'Evangelho, Lij depaj, queich-
cam) e o Misionario ainda natural de Tunffro
d'aly edihir, johne sof the necessario estar bem
fundade my maxime Cristtay, vive muito
arjead deset priso e multatado; ogual mta
very procedera ao bom P. de Lalentin, se a Divi-
dra num the acudise Com Spendl proteceed, prin-
cipalm. Cua vez, offendo de propofith buscado
pelo gentin para d levaron ao Mandarinhos?
Expido, Caputke alcy, shg, mad pode ser
vito nem Enteindo celley, ou Cyande se aquellly
woltehy o shend para quem, como sol exapathau
aug d Evangethos, ou Confundidos shy Dog ar-
Chewy pareg nel jude sem Orthaged o judo ao
Juar Matenlo, e privar aquelly Crisdandade se
feu uniro, Etam Necessario Sadrt.

Nam So abranja seu fervorno
Elo as territórios, ou debretos de Boelim, Campo
afaz emplo, em q jude fe Empregar seus fra-
chhon trabalhos, myr 16m Se delitabava gele
ntry Província d' Aymno, onde, ou ancesjudale
spediv, ou obediniaria a Mandava, feteijformdo


Page 122

1712 - até 19.

Satisfazendo dada aparência com incansável diligência, C. Dom Menor aguardado, de Chamad by Deozzuph : e oba da acusa C. Leonor & Benemvel P. Abraham (Ployed) era de cada anno enchia o seu Catálogo de Maio Número de Salvamentos administrados, &c. : igual é tanto mais admirado aquele conhece a Dn. Rivera de Affatico, que chegou à Europa no vigésimo primeiro ano, &c. No Padre Valentim havia dita Cara Special p/ ser Compelente, eches de humore & com grande trabalho, C. Canaças fora Comandado Muita doença, principalmente de gosto Calamo, & Mollisissima diffusen, onde Com Muita difficuldade podia Caminhar apé. Por Esta Causa era, especialmente naq últimos annos, a sua prisão em Cume baca, & juntamente The forma de Casa Movel, podendo devolverte Con Menor dificuld. detdir ao Christián. Mordeu deba Carad nunca quiq em parte alguma domad, fabricar Casa Movel, podendo para Sua Residencia profusamente Comvenade Com a Comunidade aquella de Oxfravia &dons de seu Spirith, O corpo fora ocupado de tal malicia, com & ficou abrigo totalmente, para continuar No Sr. Exercício de Missiônis.

Em blad de animo finem, Candid, singularmente, S. Servante de Gery defiu individos, quants permittid as occupationes da Misfam, erog breve ao obrigadism de Sacrosocios foi sempre exactissimo, & apurdo profeto, e afiado no pertenente ao culto Divino: por Sa Causa precavas dos Ornamentos Sagrados, de Zefara, & fitem os mey Limpso, Cubang, num per. dando a agencia alguma Cexepo depreca. Do sem- pre Singular exemplo de bons, puro & Religioso, Abhomy, ad ajuda ser Minus, Etern. de Conven- cia, donde he provida ammy Exacto Exame, & preparado, & fazia para se Confessad, aquel mando Menor produzir Confissos, & Com aquelly & admittia ao Clãneb tribunal Repunitenia, E nem Fisa tanta exacá, & Mureja sfugientava ao penitensy, Eyla

62


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[Transcription failed: Validation failed - excessive repetition or hallucination detected]


Page 124

63

Cidade. imitado Morelle de Maior Gloria, e lama Di-
vina, Enquanto fe Cismas.

Tida a Maestra sentin muito a sua M.
k, Especialm. admivinia de Aglæam, d kernamentes
damave Como a Day, cujo Christag se Compenda.
dum alle pagod entom, Cerquiy muy plenmy, con-
forme o Costume da terra; May sigue muy de Cr-
Prenarad Bram syfas sobre hody amante Bochinimy,
Jrumfe Contentando Comsi delavat Com y La-
grima, e Supion adr. d linhad No Coracal por per.
Der tam amante Day Fug alma Medravad Vini
Com ay Ensay Exhavoniria, & le fizera sfuonnis de
Amor fital tam Chimed Conhe oy Eora, Tunlin,
fahinos apublis Com ay Santa Imagen, e la-
grab Standardle de Christo crucifid, con j o Co-
kem de De Dailonhon, fale muy porgando Chama-
d: My que meda Devota accab podou de affeçto
Epicedade, falta de prudencia, Cautella, Orno dyud.
parel & for orafios afim da Atremenia da puerda
Doneraca, àquiem tanto deviad, Camarava, Coms
De falta de Mideniia de Pe Missionarios, que oy
dirigije. Sucede qoy d Oxgond a Imagem des
Christo Crucifid. Em lugar alto, Epakente, soy
Enta & alguns gentio ininijan de Coutain, que pe-
gand della Reverad ao Governador Blagarj e
oble O Mandu seu Officij, e Todaig, o quay a
prisionared à Christag, djudenam de cubris,
Eq levaram proq as mupro Gov., que depoj
Te apperamente dj Oprehtener C maltbater, mm.
dou, Conforme Simpis Decreto, j fahem Marcos
dy na letra, Com aj Caracteres, gindarad a Co-
nhecidos Christag, j poder d j oy sindel de intar-
mia Pro alho dy imnio volatry, Ora Gravidade
Como pande entre vy Cocalthog fervo de Deg, digno
de apparecer Entre os Unio Com s Caracteres de
Christo. Desse The 16m apenas secuoniarie de
Gajaram Dny Ochy Aunthonicio Lenda, j Modal
Coventa mid vey, Condennued afsa grave para Eq


Page 125

Cury potry & vivias & suor de seu Cook; May trodaj
Edaÿ molebhy, etaballhag Levavad Com grande Con-
stania, Cgastentia; Spede apia affettam, & creaz-
Moj d' seu affecthos Day Latarhim da de Ceo fly
Imgehu de Deg Vrny, evator.

Cresceo o spiritual
da M. Diam com os frutuozos tra-
balhos do Sr. Felix Priech,
Coumn Missionarios;
Veterem-se alguns casos extraordinario,
E prodigiosz

No anno del 1717 Chegou a Tunkim (vottad de
Coruge d. S. Felly Die Cereyra sentond o effeto
que Chumad chujor semellhante occupacon, e
Nam Meleby, Chabalhna vragen, na quai
fina Ompumior Com a Preg bray muy de quam an-
no. Com tub mat fendas badsante luma, am-
taq Lenta, leve muy Continuada Enfermidade,
que 4rag s Mrleba, nad deixa de attender á
nbrigadeberg de Missionario Com grande deligenrix
Chabatlis, j qual principalmente Madrice,
quand no fin de anno de 1717 fech Supor
de Mipam Cedes fabrigad abras forcy da
paquera j Goy esura, sened prodigiosa, aoninq
mey d' onmaria quand Que noyte de Cabba-
de Tanda 1718 na Residencia de Refato:
De survi duo Conspiceny, e Na Munma


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64

Meyne Noste anhy de Tõmgar a Alva elle s’ Conceit,
Confirmados, Cacadar hoy na Cagada, jurocey, que
a Grelja Cathuona fazeu Naquella da, sem Jutlad,
Hem ainda Cha prefurá , ou Oread , obr tants muy
Digna de Zaborn, Exdominacado, poy tende & Companheys
ao S. Pedro duceli, e felle oferecia para tomar
aquelle Saudo trabalho elle nam quy acceptar as for-
tas; Credad & com Notavelmente quedados, Com-
Fidos, depois de algum tempo de descanso, Continou na
adminihracad de Sacramentos, Com Nam Servo,
Espiriths, dando she animo, Catechis o Experi-
mentas, quando se occupa Com tam Sancto, E
altz Experiens, Entam Se sente Melhor, de Sauda;
Pede Causa Se animou a Vofitar Caa parte das
Provincia deste, d'julgon Dam may Recepsilada
onde Colhego Natural Fruits.

Deuy Conray quais providigioy Hefo=
cederas dubda mysta : a primteya, que Depoy Letes
Excejsivo trabalho, Em pels Quaryma de 1419
nifiton quai: bida Convincia do Leste, Comprind
Com toda as obriguesem de Misionarios, Modiy
dVam da Dominga dy palma até a Qa feyra de
Reseca qudesse auvr quai, Mil Confisseny, E
celebar oy Sapady Mysterio seguella Sancta,
Credora semana Semj adebitude de Say Frecy
simpasije, Verspriendje Nube Cafô dirijca aguilo
de S. Paulo : Omnia jopium in Co qui Me Om-
phial. He a segunda as muy Demottos sigas
da Provincia da Leste onde Edua Greljas,
tin A Cegada de S. Felly para aly administrad
di Sacramentos aos Despírys. Como CHe trata
deterna Dons beira mad, Por algum tempo Court,
de Adoeny pela grand Convenieney, E tem fe
femellante offician, E Cauza de muito deserto de
Despen, q assim somar Como ay Elhy aly
Jagem, my dbon, Cuidadno governa delhy
Mananaray s alimpurar de Sum Moreiro Spe.
Dos. Contudo como nam basta toda adeligennia


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[ILLEGIBLE: ~15 chars]
Por diligencia Cuidado para totalmente impedir argu
da Republica andava a considerada paquelly Rio Cuma bara
de Monte Ladâng, o quay de lobinos as longe abane
C. P., Creem fabando se devia de algum Mandarim pu
ode?; Erem fabezivos, foram desta, Concoberamente seguin.
Esa, para regir ou accomellet conforme assecais que:
disse elle estivese muy aproposit. Tem ve. nem
as Companhuy adverthiam Do jériso, falland Em
terra paradely Caminlar algany pátio, para a Agrá
Da Aldea Chamada já duc, que dia E. Dana Longo
Eiem innocentemente Camperkando; aque vend ocá
Beza de Ladey, o qual fora baptizado, diviriá apodah
fallou hosi Contra, e foi seguintes ao P., aguem
Finalmente Conhece.

Entre agora a Officia da Divina Gred,
aquel dela forte gemeine decoracad aquelle apostolo
Ladram do Moveo a Entrar Na Igreja : prostrado
Repetiho feito Mar de Sagrime, e Contricad, danan.
Es o sloj selecua vna pafada. Togo jede as Cak-
quibafinal Como popa Eor a Confessarse : Entre na
Tugar Em Chaxe S.P. ouvindo af Confisseny,
Lança-se à seu juí, sobre he averidade, ou emy de
fue vida, Confessend sua Culpa may com o
sloj Sakgrime, de com aboca Galavam feito
Darbo Oreyn de Reconuthia Com Leg O com
agreja. Vamparu aqui a Officiaria da Divina
Grace: Volta ag Companhery Com animos Na
Diotede de Doubad, nel afazenda de Comeny, my
as almy daquelle Domny, p'Den, ido quay ávid
falle. Eu foy baptizad, Cerido com alta velho.
Do, maquel si é Salvau; Conqueido, by obri
que on detam Santatáey vivi convosfo, como se
a Cha nunca tivese abraçad : Erry, Cagora
Conhece o Erry, eji arrumpindto Voy Anios, Jotal-
Mente Menonius soppicio d convosfo Exésity, o
Mo infame, Carajgado, ainda fiesta vida, Neubd
vigno, Emirend, Caboygo, oqual eK Netke
Mundo falsid, he inventavel no Tribunal Divi-


Page 128

65

Divino. Ota palavray ditta de quem tam explicitamente
de enganarne aquelly gêndiy enhando pelo brevidy Con
tal força hey defecam as Covaal, & Quinze delle Eu
epo kentro Pram seguimdas ad seu Cabeco, nad fa
de Ladrieny ou rabos, maj de Manfy Cordeym &
biscavad Sabht D or jade fe Tevera a fonte da Voda
C da Graca. O. D. 27 Octuber Com inexplicavel gooto,
Confortaced; Para y tambsea prua Munad Escappe
das masj, foi boa adeligencia para Mossom instruig.
Do Mishting de Nofea Santa fe, quanto Era Ney.
Jario, ed jopby the adminidmu o sagrad Baptym.

Nam des pequeno subficio a Cota
Mispam de Tunhim de De Banijas Maria Bu
Sireli Arentino Regad a De Reyno no anno
del 1715 edicad allo Superior a Provincia de Ngle-
an tank mai ffronte da Christandade, paj excede
o Momen de bye (Mt almay baptirida), quando may
babalhoz, Esperigna & Caufa d grande Conceits de
Mandaring Estady, & nelle e p ser clave ddy.
Dio Contre ode behinchina : Maj nad batstand ay
Muyty diffusade, Curigo pafido poucos may
de cum anno de sua Entrada Na Mispam, emy
Com Notavel ajines se apprhou ao Studo del in-
que começou agos a largar y della as seu Spirit,
Visitand nad Eumafo Wey de Christandade y deto.
na a Provinira ; porrem Shabalho s. de J domon, jun-
to Com o pyz da Caridade, Czells da almay umffe
abrazava de Caufu Euma Misteda Enfermidade
& Ne brotou Fird-ocaps Compogagem, Redecimo
o apeno e piritab de Sat Em Casa, ou probreda
Em dum abytz & Muyty moy Cachindyle al-
gum lanh dive korine adar pado asu zelo, ef-
vor. Visitand of Christandade : May como afomy
d Corp nem Congrimodim y grandy defus pori-
to, By Strigid spanas Pie muy de Caminhos,
va Carrera Especialmte Sobrevindo de Euma No.
pavel debitade de Chamago, & the impieda a


Page 129

A necessaria digoçam d’Comor, sem agual & impozição
vet trabalhar na Mipocen. Maj. Minto seu Com=
panhão de Pade Valentim Ferreyra, fazendo la Neuf-
fidade expiro, E repitando E Mayos Renta coisas aciono
sem trabalhad, acornelis de Novo Correij aj Cristianado
da Província, y foy, febem Com grande trabalho, Con
Mam Mend fruto.

Estam as Couy mai Notavij Inedida
Provínias se Comprendem a Cofitivada Com felij
jusdo. Efim, Concevend’ Muito para ijo aproje
de Buelochi, elevantaremse de Novo trey egreja
Em boa forma, dar-se principio ao may. De Ley da
puy Esperança de Concluindo, e ficaram Capitey de
Receber Por q Nella administres Sacramento. Maj.
acuza de Maj. Momento se alcançou da Davi
nachuidade por a Ceditiicad da Egreja de Luba, sua
Paimay devsta, Jormsuj daquelle ad costumam
Encorar maid Numente de Cristião andy da perfe-
quicad ad ajudava v bom exemplo, Emotavel for.
And de guardara ameyma Egreja: Em Elle de
Maj. Romady los lugar, estenua prica, & e odo=
gracuad Maj lehay, extenua prica, & e odo=
pluma las grande Lutra Ceptlindo a Su Mafco-
eny, maj do romay Mulben Staja em a fica visi-
gne Entandade, intrepido, fervoroso animo, com.
d’sem Cepuilts, Nem med algum Escobertam.
Cas Sary conduja vi. Do Curpus Mebre=
da ley pova adgreja, E pura g donkey, O 20=
ribundo, Cornj dava grande alento ag Christi-
dio. Maj Oh Mudanus, Daqueja de
animos de Comenj ! Sej Em o Exemplar da
Cintanade de Salut à pa. Notina de Decreh
problestituo de Santa Ley, hid darsu Daz, Com
Christo, Egreja Santa Imagem, Comej &
preclinal da Religião, batando-se Em publica,
Em secreto Coms Sabose gentis, Noqual con-
tinsa E muito tempo, jome o Move se foba
avoltar sobre sy o Exemplo da ucho Christam


Page 130

66

Cristam do mesmo lugar de inferior condicao, diga,
de inferior fortuna, e constatado, mas de superior potestade,
Companhia da fe d'obediente ainda a persecucao na
seu vigor, recebeu em sua Cara os S. D. Valentinim. Alli
finalmente concluido, quasi quatro annos de sua aposta.
já nem podendo desfazer a Divina impiedade se
Aquisi, confessando-se de seu pecado. E nam foy pe-
guro Muy Esta fia reduzida para se occupar
a igreja de Redao, onde Odo anno de 1718 o Padre
Buchmeli foi arquitecto de Missionarios, Acon-
siliando com Deo, Com adopra quasi Cem a-
poduta, baptizando 50 adultos.

Da Mord Matéria pondo
Louvar, Congrandear a Divina Verdade e parece
quasi prodigios o Meye Dominand, Con el Doq quinfa
pag a Christianade della Província de Nighean tam
perfeccionada, perturbada. Costuma o Gov. pr. supremo
da Província dos doy Alepoy, ou Maleray Com
quasi igual poder, mas subordinado ao mesmo Gov.
Era a Causa Rapi das enmas, ou fugiá de se
Mutter na que por pertencente ao Cristianismo, rem de ella
inquiria. Mas da Caua nel guerra, ou nadse
dorma a fazer Tomara a sua Conta andry Alepuz
xy, Em my misstrevy Poderijo de adquirir (figu-
ra). Fipo Contrin todos dominyos, Carad ufando
da violencia, & buyendo pretendo Pirlohy, algum
gesting brand grande Quantia de prata. Mas onde
principalmente buscaram pedro com facthet sua Co-
bra, por Org Cristian, a quoij Condrabólica congi-
cade Condragiam, mas onalb, ou apenas acerca
goody Imagin, pelsgaj Poby Neoglyto para
Tema fia deixada eras allis Em Tam Oxecrand
Pulieto; Oram Brigado a Sahin Com algumas Affes-
tade prece, j abondafum y diz amimo daquelly in:


Page 131

infernal Monstro. Finalmente, a Divina Substância honrou
por sua Conta compadecendo dy Misericórdia, Cabrigado
acquelly aquelly Duy subirmenthy de Sataná; e offrendo
alegadamente dante de Deu, atem de perderem o officio,
e dignidade, eincorrerem outro peny, foram Muitos a
pagar de mil tay, ou Cadez, Eprata ao povo de
Portugueses expulso; E ainda ag Christag nada de
Afetílio, komando de gentin trid p. Deu; livamente
e grande favor da Divina Piedade, purfe divoy de
Nam Cruel aspeta.

Cumulou Deg ede benefício futs ao
Andar Com outros meystr, e Com lugar de Ca
de duy Mefermy depoth, se substituido outro Chri-
stam, pio, bem intenisonal, e Com Caulella,
Cindubria defende acacya de seu Contas, que pau-
ca ás pues they muy habitinos alguma Confa, ocupada
filo pico, especialmente app fam da Deligras; Cerpe-
tamos na Divina Piedade que quando ordny cau-
paraf de Núnia a Condantade, desta Província, tanto
ele arefara, Cabrim Caminhos para o Cresça em
Meyory augmenthy; Specialmente Quando pouco de
pay chegam outros Novo Mandarim de Maior
joder, Cauhtoridade Com filho de Mistador, ou
Cindris Geral de Prova Provincial, thm Xpad, p.a
inquir y Subhicy tipo, ar inviubheg, evixacoen feity
ao Povo. Ote Mocha Viem p. na palavry, mas
Honi na obra vamr o Tema Santa Ley, e proffu.
Equida com Cinham rife Empegad avinche do
autby tivafum grande Caulella em Num Morret
No Exterior jend algum de Cristandade diente
de gentig; Mo de mey sedefondependely, ainda
offendendo, segundo o jedom da Ley das lege Mas
nural e Recepharia, ej captem na Cortega oferif
Felly patrocinado.

Nam Meng vay mem lebando
vs finiey de sua Misériencia paraed g. Christag, e
31 de fila debiu passa Con o gentrij pofeguid:


Page 132

67

perseguidor daquelle. Hum gentio de grande Chi-
oncad, afim de ser gradado à Bacharel, Como pela
preeminencia d' honra D'seu lugar de autBridade, Err-
quera; M[aj] d' de hoy esteber na foshma abufam
Movend juyby, e Lemanda, pela Magot parte in-
juday, principalmte Contra q Christaq, ao qual j
gravemente perseguiu, Creiisu. Finalmente impô,
Cuma fella E injunçãa Calumnia a Cerco Repúlo.
d' açuar, Enemis de bom Nome, O Republica, qual
provand juridicam. sua Manscincia, volta a Causa-
Contra sinjubho acusados, o brigand ag djecing as
proados Contra elle, e Sentenciálo Com apena de
taliam; deforte do Miservael Bacharel doy o
brigad agabat idy ai suas Ciguray para se Biond;
Egase nad (Morrer ajudicado, ou Ao Meng pa
D'selhe nad Cortafe a Mud, con) tin Le Gerito
lanta accusação falla, (Recorres as Defembargo
Da Corte, 2maj 1720 (Muy de Caminlo Explo-
Mundbi, ainda Queda dvida a Divina Vriganca Mar-
vindo de Agyente Cantal Serem para, d' Cum único
filho que ten & Co acompanlava, sty obrigado a
jedir de Carmela Alqury poucey Línhung para Con-
prar Cuni pobe Caixas, com) Mebesu, Contr-
rife S Cargo de seu Pau.

Houbo semelhante Hosi grande per-
seguidor dy Christaq, fe mad seguis fam grave ca-
Oigo. Como dy o de ham Miservael Mark, ao-
O meng dere d'Ozpr lefed muy sonfvel, d'â-
tomeny deba Qualidade rem Cuba. Meng, d'
amejmu Mire. Om Oste Cum dy princijai Mu-
reboy da Aldca del Nels, onde Esta adgreja maj
Chamensa dy Cristaq marif s detta Província,
Maj dem Co Rey no fend py acusad dell?
grave Crime, depois de Elle ter acusad, Opesegui:
d annuito Spicialon Christaq, quasi Emoi-
ch, dy lypojed de ben da Rotauna, e da própria
Enna, pelo mantend Casa para apparecer
Com envono ja fofar desprong Voluntariam.


Page 133

Voluntariam. fechou-se para outra terra, onde vive goz-
bre, desemparado, desconhecido, feito Lúdibris de Fortu-
na, eby Comuny. Com tay Officio, firmay assim da
Miferencia Com. da Publica de Deyg Pta a Africam-
tale della Prov. do de Aghean Com Mayor socco,
Comay dyposta para Creped Com grandes augments, e
ve adie Budereli para Empregor seu Affinit, E
Leis no bem da Almaj. Oxala tivese iguay por
d Corpo y de Spírito, ainda agora ed Cum Fio-
do Companhuyro praxiomaminente chegad v. de
Manoel Tomay Portuguez, poderá ter algum a-
livo, Cajuda, Com o cariços Corporal Sedi-
Minud.

Lugar: Ns Meons tempo j Cohn
Nuestrifum n Padre Bucharli, Repara & ouhy O
peravarin de Kofia Companhia para Cultivar Esta
Visitade Siri: Entre o quij à Sr. Antonio Belli
da Provincia de Minkes em Portugal, sujeito na
Leridade adequado Emhud para Sta Missund, afim
pela faltade de Corpo, Cados, y pouca de Dinhegd tend-
by Dunking, igual elle procurava O May propoz-
cionad, para offend tantos mais ala inssellantado
acelly, també may o pafe atta hit, e Levar'de-
Tem efectuadas de Provínia d'Celebe, Eimata y
may trabekny de Dunkirg p cayad mudamor-
ly, longs, Difficultades Caminvolg, como já ficid
desenit. Deba Provinia. Della Provinia exa-
dom y Christiao o Numero de 100 mil, para Seu
alivio, E Complacada Nedby afinada e Compa-
nhyra de Sebastiad Duarte Portuguez de Bij-
gado de Zimbro entrad EmeterKip 29 fin de
1717, e pafrad pouco tempo Logo Comecon aqui
Durase de Belli. Castra Representado a do-
Ministrada da Commandade de Este, tanto my
habetora, quamk Majore pare o impudiponty
de Christab nella Estremadad, pelo eternad
podem faubrenke dypod, ebumbancent geoa Com-


Page 134

para Comprirem as obrigacões da Cristandade, se-
Da Causa, by obrigado a S. Delle no anno de 1718
agahser os Dmyky para Ihy Dominghens w Sacramento,
duncad Com Mino tempo. podem Concludid.
Com aj'Deney de S.Duarte, Dovbrigada a Espe
Refat Atatar de sua Saude, se augmentou o s
trabalho er S. Delle Romando Gbreyjs s'oz-
Guidado & Com dito De Sbaan Duarte Vinda divi-
did. Quaira a Divina Bondade. Confermar aslardo
Afora itam grande Misisionaris, na Vendade lud
Ray Columnaf debta mispand.

Nesta Província de Oeste socedes
Cum Cajs, omj se declara a forma de Qnica predy-
tinante. Acafs Se Encontrou v.P. Com dum
Christad aqy Simple, e rude, aquel prenunre al-
Canciar & Catequida da Egreja Medecina para lei
plenilot seu gravemente Confermo d' tinha quatro-
amg idade, e purguntando Neve 'De se em ou-
prins já baptizad, Pyzondes D mad. Dam Sofra
Demon Spirigo: pede se P. as Civitas o Creasminte
adua Casa, levand este. armejinla Corporal, e
aquelle a Spiritual, py Gaphcad o Menino, enad
pafon Cud Corn, j dizangand anda temporal, fe
dry agnad de Cerna.

Me Coufa Tam soffocedes alia'
Muker Condraamd Cum Eu ptitinho seu, j ain-
da naf tinha Cheg o 5 annos de idade. Elle acce-
leand-se de outo de Cereb, tornou a sua Costa cabr-
tis, Cadvertio a May Car accoery depicade, edera-
cend; & J hip pela Mendea, Canteg de anoi-
'keus Redifia: May fam Eny de Cerad, efors
as Ophor Craseeny Costumary, Ernuitry Very a
adverthia Hpu adignja e nad pouy Era divorceda.
Paris, e s'offereni a May Jenfor Mandad. My
quanto se antierpon desde Minimo o Entordindoth,
passay coney depicade, també edavam abraub Em
cum Philipp Duth afyn Nide, Corpiciudo defuy


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[Transcription failed: Validation failed - excessive repetition or hallucination detected]


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69

Daquelly Caminlo, e Lugazy. Sepulga s. Comprea d'Cruc-
de do puy Eumany, Ordinaria ainda de 30. se acha
Com cablante saúde e talento. Cantó jupre a Divina Graça,
especomy de Cés. e Em Diz falle. De saúde, especia Cargo.

Mas hoy Missionario kemo em Sua-
Sím, ou quia Com oíngroso fervoroso seu animus Sa-
tisfagem aog he falla de talento no Cargo: Est. já
Com qualm armo de Fúoskim v. P. Joas Bap-
tista Mefari, q depois le padreid (Muito trabalhoy pal.
gury armo Ray Comprido, q purigoraq peregmaciõy
para a celenchuna, já Ftorre, já por Mard, crepand
quasi f. Milagpe de ord perecer afazad Carpostej
de celenchuna Cetande já debaixo. & Cicells para dad,
anda e Christo, foi áure para finalmente scend-
ada, e Christo, foi áure para finalmente scend-
adejcar a Sta Mifiam de Fúoskim, para aqual Dez
otimla debinado esfunda Com o Spírito Cordan-
daly de P. Abraham Rayses, á quem socceder, segun-
do seu pahz, nam pode Conthruat Com ameyria
(Cham). Enymo qual acostuce ao Ibranijco
De Chevry ja Com Cinos armo de Mifad, Nga-
da & pray, trabale Como se ffa de Maroy a
teny. He 53.°s P. Celippe si; bn Almeid Enta-
no Ome Fúoskim Qio tyn del 1716, à quem Hbri aj
pray & Copo squampues , muy sojeito tal, dj guin
Amfas Apodole d'Oriente s. Francisco Xavier usad
nelle, como instrument. f. por Meys de sua
Pelignia stres Cum Erapendo Milagre.

Andava o S. Silvio missionando pela
Província de Limbu em Dezembro de 1718; Caf.
fund da Parija delle mst. po de Heyam, feity ali:
na Confessory dy Christaq Se junta o allado para Ac-
lebras e cantos Sacrificio de Mifia, Cradiá domy
Mr. Glorio Apodole d'Oriente, quand de Grr.
Eega cum arigo dela e Alex. D. Santo Daquelle lugar
eld boa Legoa de Caminlo, e Tuma Mathius proxi-
ma e Monte Nava para Espirar; p.j tendo adia


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70

Dram batond de I presença ao Missionário Externo, q
nam jam da Nossa Companhia.

Número de Sacra-
mentos administrados pelos
Nossos Missionários nesta
Missão de Tuns Kim
de Páscoa de 1748, até á
Páscoa do anno seguinte de
1749.

Constituency - Com. - Mestres - Diam.
Jamilas Macedo . . . 2931 2225 25 36
Pedro Perreyra . . . 3452 2976 185 147
José Vidros Luci . . . 10371 8431 464 387
Manoel Rodrigues . . 10083 6660 358 225
João Baptista Mello . . 7000 4911 205 99
Felippe Sibbin . . . 3600 3044 290 267
B. Maria Duchimbi . . 8050 5560 317 318
António de Mells . . 6300 4110 212 118
Manoel de Chaves . . 6717 4970 247 138
António Lelly . . . 5751 4698 247 148
Sebastião Dark . . . 4680 3353 191 1930

74416 / 30938 / 2490 / 1930

Coe


Page 139

Extremaunq. I. Christos Phelados
13
Bely Cos Donyra
14
Hydro Lueli
8
D. Dan. Co. Rodriguez
21
D. Crum Dp. Elphan
18
D. Felipe de Sibbin
15
P. B. Maria Budernli
21
D. Ant. de Mello
17
D. Banisco de Chiere
10
D. Antonio Kelly
9
D. Sebastiam Duard.
10

170.

Número dos Cristãos
de Tunkim pertencentes à
Companhia de P. S. I. C.
baptizados pelo Nosso Catequista
da Paróquia de 1718, até de 1719.

Pátrio. Anbal. Baup. N.º 634.
Catequista do na Repú.
De Olutai — — 100 4367
Catg. Luyen em Melâm — 150 150 0 0
Cat. P. Dany em Dumjp — 068 — 36 0 0

Na Província de Porto
Navegção de Kecu. 63 — 8 56
Nasg. de Redij — — 71 — 1187
Cat. Det em ReBoy — — 90 23 0 0
Cate. Dinn em Konst. — 50 13 0 2

Pátrio. Oriental. Cate-


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Page 141

Do Padre Sidónio Luci

Ainda a boa desta breve Compendiaria Notícia
acaba Com a Fasia de 1719, Camo de S. Generavel
S. P. Hidoro Luci foy ag 8 de Novembro do Mesmo
anno, Com tudo jucem as Leys do agradecimento, já.
não me pede ficar ligado às piedades, e estudavim
Memória de Operarios Têm bememertho desta Mil-
fand assim pelo Muito d'Nella trabalhou e Cupa-
co de 30 annos, Como Abri E a Elle Poderent
'adeligensia', e trabalhó da Maior parte da aponta-
Mente, Heroida em nrem, Sig. e Securidadd p.
pôr Em mem Cela breve Noticia.

Em Núria Cidade de Itália a
24 de Abril de 1671 falecê ali o Padre Sidoniu
chi, para a Communicar Nobe Doutor Sim atanto
de Estaud Cicordas, Sepulady, com tuma Som-
bra de Idolatria. Studou em Roma Teologia e
Filosofia com tanto proveito & sejode graduar em
Cume, Contra feitoria, & também se applicou a
Medicina, a qual domou bichante princípio.
No Meu Espinho Studo sempre dei singular
damos de Virtus Christiag, Mas também de
Zaram Apodílico, quando o Muito Anno
Continuou o Exercício da Vida, fora da Sacron de
Roma, Daly de Odiomad fazes primme.mo.
Do de Mifam, onde parece se Ensayava já.p.
argrande, Apostolica Exsuspici, & depois da-
na fazer em Tun Him; depoz effia nosa,
Costumy, sendo ainda Seccalda, Era Fay, & mo-
Dramam os modelos de Lam perfectis Religions.

Como o seu Spiritu andava a
Especie tinha grande desejo de Entrar na Nuf.
Ja Companhia, & Esta causa por Capuzo de Damg


Page 142

72

amg a pretendidos, sem apoder alcançar, até d’finalm. comidad
pelo D. Edani Luventi, entam jrmas d acabava o curso
de Fitosfia, Cestava de Caminhos para China, Cagora
dibuje Cione, Disitados da Myma China, eLappadfoy
comittido para Cha Mythen. No anno de 1689, tend
já 28 annos Dezidade; Elgoz feitos Novicos para Lin-
bos, para alij se Embaçar para a India, efeity aj
Vrigem a prim p. Goa como daly para Macao, for
Elmada aek Shím, onde ajudad by príncipio d'huila de
Medicina pode-se igualmente porvir a quelle Empir,
Ca Mthipam da China. May djyjo Seg de outubr
Porte a coury, querend, ad panse, comprayar ao De
Ruel. Com emprinay dsue Mayso agora, s que
nam send elle Cabalm. de auxto áquelle Monnura,
Voltou para Macas. Ahidava Entram o D. Je-
stador Franeyes Nogueira Missionario para Fun-
lim, Centra Ellly (orlesu amas) o nisfio D. Rueli,
equal aceytand Com Metavel gosto a Cristla, entrou
Queda Mipham no anno 1693, onde Com taladinos,
cuidado Se applicon ao Stud delingua, dsalendo,
nella Eminentemente, exceder athy o Dysgo Olomense Dominicano
peg de su tempo, es o Dypgo Olomense Dominicano
Espanhol The Levou alguma vantagem, ajudade de
Miuto, amng No Exerciás de Italaõ comg Tunkij.
Logo Comeceu o D. Rueli seu apostolico trabalho
Com perseguiçoes, é aparam o bishop Pódag da
Conquida da almaj.

Tny obnudo & Concordio se p cunfa da
persegunaç do 1696, leg. Em seu lugar fria pinta
Omenel; may Lívad afion d' fervor d'fuelliz
vih, como la perfucad, que fond abrandado algú
vih, como la perfucad, que fond abrandado algú
tanto afurie da Quella bornyca, Ora O Menor si-
pungo, Continuesu adycorrid pelo Lugery da Christa-
ldej, hia Elle camindo Sctura Lévad em
Cue Orde cremid ayjapado; my nam Nova.
Eue Che Rygar, jo d'Encionhandje Com o of.
Biray d Governador da Província, &corrend ely


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Page 144

73

Pagode, ou Templo de Aldy, onde aílbu Companhia
giradade no Boyos, e dele hui la cuidado por Theof.
fereceu Cum pouci de axrog cofid, comq pode Uscillad
in preey, edefcancad Cum pouco d. Muito trabalho,
Em Serra: & Companhia fugitiva das longe
Stavam Cuidida para Ver o fim, finalmente vi-
eram ad. pagode, e Conduraram ao P. ao lugar q
primem viterenhad. Nam pahou Muitos Ranges,
& Senad & Herceche semelhante perigos de ser preso
P. de Quelli, f. & Stand elle jara domniod bar os
Sacramento. Em Eua Choca ao gongeg Christdag,
D nella Canià, o gentil D. Souberand, prcura-
vem prendollo! Ca The fon se ajuntarad ao som
Detambor; og avindag Christdag & Em Orenlucia
da dificar Cara &cava o Segun (Nobemfe de-
Cuma Gendra fericeyra), agual. Morda de Com-
paiçol oratual & Accosthes Empua Casa, Cer-
Condod Con Can segred, seguranas, fomg gasaf.
se pelo gensamento, & afirma, & portendad, qu-
refe Nas Ensemelhante Casa, Cais, o vend,
& nam Stark rada & Christdag, despiram de
Continuad no Empenle Embuscado.

Afirmo repovo P. de las Maõs da
Ministha informay defendida, & patria de sua
Ministra & mesmo dononio; que quando deg que
na pajag de seu inimig, emplá a Saude de seu ser
mais mag. Deus iminaj verj. Givou Deg soc. Qu-
tro. Outra Muatay verj. Givou Deg soc. Qu-
Eli desemelhante perigos, na quey Entrepidam.
Se Meltia Exhibid. Gra Divina Bondade, epa-
docimio de Maria Sandifirma, & D. duas aqua red
& Missionary & caballham Desta Virila de Cin
& Particular Beneficios de Divina Providencia fa
tivos de Santo furag, no P. Quelli se Expe-
rimentava sua Extraordinaria, Equa! Mila-
grafa protecad de deg, agual Manifestamente
se prove, O nemlim & Missionario Se altre-
via no anno de Perseguição apahou Opinião al-
guma de Folsady, ou douana, Co P. Quelli Nomegro


Page 145

No mesmo tempo Livro de Ourelos, Canimo entregido
pajou Cima da muy mtiuday, Coaçtoy (no) Cramy
Erguinday Faja as passagem, parando no lugar da
Estancia Com astra Bacia. Em quants o Catequista foi
bis a Cima ados (Cerco) de já as Cabeca d'Jolady, e
e cote de paçalou abania sem inquiridos, ou fayd exame
algumi. Nenhum se attribuiu entret Em (Aba)gouo
Regiua, Nem leyo, Stand aproseguid may branda
anda doy Christiaq d'Emnada sem; 'My o P.Xu-
chi baotara d' Cuma caga aquirupe Recebes, ainda
d'Jose pequeno o Numero dy Christião, para j'atefon-
d' sua Cardade, Confianca Em Deco á qual er
Perigo, entrepensamente Entrarfe na Abida. Ne-
Alum de ordinario bavia na Capa, senad El Orna-
Mento para dijer misa, Com o seu Breviario, e
algum pequeno Livro, para licado Spiritual, maj
S.P. Luli nam pô havia s ornamentos ordinarios o
May Hin o day febry principay, Imagenj, Cortina,
Coutraj alfayer para os ornatos d'altar, e mutuo
vivro assim proprios d'seus usos, Como têm enche
Em Caracterey deDunRim, para Aparthi ao Cor
Dab.

Nem se pode atribuir ibra a Stu-
Denna, Conducbria Cumana, Cagemia dy Cateque-
Tray, quando mal elle o efava dy Methory, e
mey indubridoz; Cena Vodalé teve o Menogap.
ky, Specialm - 0, damos d'1412 até o Deco
o chamou para The das Spronis desuy trabalhoj;
Equants, Como Ora Comem meanfavel e Prad
tinha paciencia para admithia tua Condedefien-
ce, e Catequista não se podia Seguir, Oproso
ou Enfermura, ou O Horriat, ou o largaram.
Aonde se colhe D'Aspidia Comsqual Eoo -
receaf Divina Bondencia, Campon de Ma-
ria Sanchisima, à quem (Mehava Condrafisi.made
mical, Comm Speciadidade a sua Suifissima
Concepção Em Cups obseques, O Novamira jijueera
Fs.


Page 146

1712 até 1719.

todo os abbady, se Compregava em particular exercicio de
Deuca; todo as vey q acomettia alguma Empresa pe-
rigosa, Nam sômente se punha d Pátricius etam amo-
rosa (May, offarend de Misitar Com Contra la sua Emane
Dax Conceyçam), mas també spedia ásoumy, Cas seus Nogly-
by exhotava Com singular atineno (Recotrafiend ao Am=
pass de tam piedora Protection. Ca mesma Senhora e
pagou a ela tal ferro, ainda Nesta vida Comodends,
Premis tam Cara Devaças, sobseguido nad so alivrandos
de Muitos perigos, May concedondole algum Milagrofy
de Javies do quay nam é Menor este Dele Segue. Flic
na Provincia de Tuyen quam Cum Cerbo Montes, onde
pareu, o Demonio fizeram seu Asento para daly Mal-
tratar ao zahagegyr especialmente in molhory pijada,
por quey nun tuma pafava pelo pé daquelle Monte),
que nas abotaste logo. Goy necessario aos P. Luci Ha-
ser seu Caminho Aqueille lugar, e informado by
Mathefion Com o demonio (Muleudava ao Mife-
ravey Dunkins, Encarmandose àquella Senhora,
Carcelida sem Macula Com particular Patrocínio;
tam cuidado das Creaturas racionais, jáinva nem gora
inteiramente de beneficio dando, parau, e benres o
Monte Com tam admiravel, fructuos sucesso, e
de Entam até apresente sonad fate, e alguma day,
Mathury pujara que paly fizese seu Caminho, abor-
tates.

Nem abriue Oxfera, & Comprensiõ.
Nem Stempo permite Cremour aqui hid og Che O_
gerani Apostolico obra; pelo d desemofomento eu
abrevias. Résum. Aqui Érica virtude, d'Apram on.
license dlia. Singularej, bráj,
Javell teto da Salvavid. Da alma, nad é Crivel o.
trabalho Domenio, parecend Ke paucos o Maior, Cara
D aproveitase armoremo. Gabava boa Annyk Ms.,
Conflisionarios, emy feby may folenmy a mais jar.
de Bri dejy Daijos (Nilla, Compregad ay Theophyt,
deg lu nafece ficar Cumamo tam debilidad, ifoy
Neupuro heitha s Padre superior amad, pond-the


Page 147

poderá le ordem y deria mat Conflashe sena em Corty
fimy, para gadeu tomar algum de canco. Correo ioda a
Provincia de Função, Administração de Sacramento em
Corty a, Geraçaj, excepto a Villa de Boelim, onde me-
tulum Europeo, Nema Cecondida podern Entrada. Mand
tomia ferma a agua perffens, para impedihen o fogo
da sua Cartada deixe de acoder ao decomparay. O
Dio Bó, dide o P. Manuel Delle adquireio lua
pohtlenke Maligna, dey Marres, Coutny B. pany,
Comelhota indisporiesen. Era seu may ordinario Ca.
minho. O Matty de Quaih, emp nam pouco mil.
formarig Morrem, mam Meng Enfamido de hala.
thy, que de agriste de ligad. Cuthinamente ao D. Am.
Donio de Mello pugram: (Muy Vefindo a Monte com)
Cuma denca ditatam p mây de Emony feity pij s
tam incultoj Matty da Camava sua amada mif
jand, Caminha. Fornitog amng, fazind ke enceda an.
no Cua Lífita.

Asua Majos Conplacces Em Empreguj
No lugar de Mayor Kabalho, Gance, Em inen.
fuel, e Subindo Monty superirring, e atravessando
Dalle impentrauys Com no. Caguy, Cinpesada de
Oby animaleing, Como Sanpexega, Merdum, s
nal Motoma & Molébia algume Recebida. M.
Luy caminhava & Sol J abájava Com qual quer ac-
Endia Cid grande Pede, my Padre Ruedi nad belia,
ainda allehe agua pura, e Salukfom j pin Em Vignd
fua infativel Comer, Cheber Cua Bivg Rodia.

Nam Esvià parnelle dia de Majsty
Confelaya? Daquelle eme Meny tinha habathado, e
Da foy a Cerd, Eque No asmo da Soprequica pedis li-
censa ao P. Provincial para hjr ajudas ag Mifs.
nang de China, enquanto Nam ameiva Sters da
quelle bongca. Quam o Misjonariy se ajunta-
num Em Refat onde de Ordieris da Cnecus & Con-
figlory, pedis Licença ao P. Supremo para hjr à


Page 148

75

ad day, Com mai p. The dar aquella Confolacaa cediam
Nelle Strabotho; Cauindag ar Conflisioey fofion pouca,
Melly galtava boa parte da Noyte, a quay acabada,
ou dra, ou Ceraya, Chdy se admnram d pouco de
dormia. Do grande deus D'kinka de ajudat arben Spi-
ritual do príssimo Nafiera o Notavel cuidado, Deli-
gencia Congs bieyava a opinisey may farwavaj,
Congrados fe afequiar, E defembatacad a Confiscin-
cia deloby: Rogna! Soy Notab deslguay, de Ifania
poces cap, por, Eomeny Spirítuay j attendam)
A Mayd efera de Deoy, bem de maximo, nad
Parum ao ditto dy auhy, muy od the ditta a Consei-
Cncia, procurand abor ay gotby deco, Enad Pela:
lay.

De qualquer lugar que chegava até a
deligencia affája Era inquunt & Conferong para
thy administurar & Sacramentos de Obravas em-
perigo, para o qual Mochava Maior cuidado, E
Conjainad de, para Configa Mymo Cotand de
hbd. Bem declarou, quando na Sldpendençia de
Rero & Caua de sua aguda pontada, & pitamente
o alomentava de dia de Noyte, probad ora Cama
nad podia del pafs, se animion Com hids a hirfa-
camentat Cum dente quafi Extremam. Neughold.
Fiy o Capo: de parinteky de Corto (Corri Tam) Iaquell
le letrich livranot Notierá D 2 Dame kinda ah' eldo-
gado, se fsâm a Residencia apesiille pope Santa-
Mentar Aquelle Condam pavenf. Conformo of
sim No Corpo, Como na Alma, I pag Enra onuch
tempos Dnam de Confesana. Or Categueday hys
(aphoran) v. nem podia hjt, my namty
elle debe parcer; E que levantand se de Cama co-
mujode, arrimad a sul bordom Com Notavel ma-
lebia de pô a Caminho, Ospecuros aderemporada
alma de Quelle Necispidad Enfermo; evo Mand
por Cara Se bem ches legobro, Ejubato des Suad.
oria, maj Curvyad debny de Rubdan Da Come
Deco Re pegna Tam hemico acta de Cardade li:


Page 149

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76

do Mysterio da Religiao, Comendando de o Eny d'Anhadas
Princuría & do Maranensej, ou Companhia aj Image, Cess-
tina para ornato d'Altar, ou Refazza o ornamento da
Missa, ou finalm. impulsa de Catequista. Rymuít
amante da Santa Tábua de Seição ásdy or Mf.
fonariq Can Exemplô : ofeu Vethos sempre foy osny
Vethos, pobre, Crendendad. Occasam Curue em g D)
Mihidruning apartand Com elle, jffresc Cum Nom,
quand o de Disfare Stava incaçap, Cindecente: C
elle obrigad de intraning d the frined Mindu cot=
dar Cum Opera omi ving a ha mo Reyno ode D
arum & San Kizy Dia Morte, Exequiar Estit Baj.
Quind Eia à Refat Rebolaria & causen dy bond,
Ca Pava Velha, daly dixam & Mispnerij, ou
Finutey, ou de Mens agend, cedelly Televria,
Mariana & Com Santa subdriá. Ora Muy paro
Noy gahm, Epmunava nes for Muleth ag Superior-
rej, pedind ajuda de Cabry; Valendse dy Como ly dy
Key, como Verdadeyp pobre, edare dS anong conta
as Superiores da Acypta, Joppne Com Suma exactad,
Fidelidade

Na Observancia Regular Cexericio
Spíthirj Era Cxadtifismo, Nunca falhou apacamd
da Regra. Com Chegand alugar Command congippu-
de disciplinarle, o fazia Com Notavel Rigor. Seju-
ava além de day da obrigaçao da Dorgja, sob ad-
ventk, toky ay Sexta feira, Sabbado, Se Cé D nad
Léviate bob o amn, Cum Continuado jejum piy>
Nunca boneva Almeses Nem Olava, sfó Ciman
Reynodia Tomava a Liferçad corporal, onde se feu je-
jum Condistra Cum Comer Meny. Foy de Cara
paciencie, Cujo Cxericios Mulceram Materiam
ampla mad os Cxemog, May Kom os Amestho.
Torna de Exemplo Seguinte Caro.

Jinla Cum Cakepuda, aoguel, áfalla
Dehuny les otítulo, Cotcupaum del, Como
defemeziany Ecomo Natural Afisivim Resoberly


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Page 152

77.

ampli, quanta Era ad S.ii Otorwse. C. Osa Caufa
elle nam queria Mithnet a sua Patente: or D. Fefio
Mifirnavig kiunad alguma difiuidade, detençõ
Com reconced, pord I finalmente s P. Superior,
le pedis y Liceny Neeufrariy para hdy seu sub-
dito poderem adminjbar Ctoj Ligary dSca (Vigari-
ado. Acabou a P. Midos. Vierd seu bienmo, C
Entregue o Governo da Miftam ao D. Dantão
Macel. Enram jofaradd Muito Mary, quando
fry Expedid Cum Rago Costa o P. Queli de ein
Antirelons na forma seguinte: O P. Jupan Va.
Chi leto Em try Mity parte p'a a Roma, emdily
tudo - Romam Recta purga - para dar Carad deisy à
Sentidade de D. Pho Chri Clemente 11 ; se denbo
ing dithy trey muy nam partir fique Suppors di-
viny. Foy Commettida A Execucad dele Manda.
D ao S.ii Auronfe, aquel lugs o Mandau as
P. Jup. ordenndte & expedise ao D. Queli na
forma determinada. A esta dem respondes o
P. Segund, dizendo, je se admirava daquelle De
Jose tam Oijprocuramente Calbigad : Com hed alma
judgava Ostar innocent e P. denjava Obedecer av-
dem delas Senhoria; may Como Ora Religios jsin.
Nam se achava Composhy para Oxpedir ao P. Quel;
quand Ne Faltava Paros Correaforis Viatico &
a Prigon tam ditadas: jelo & sua Spirí julgen-
d a Daftim, o Oxpedfe, j Elle da sua parte Oba-
da prompta para obedecer aos S.ii Fabriande
Manda. P. Nada Zephium acds o S.ii Auronfe
Sp' inphia Emr dade partife para Roma.

Nam E paixt de Ontender Imot.
kir Ola Chri para Se Comprenhad Paços que parti-
je de Sunthim sel Luchi. Sepram y Muitay
Casty & Oke the Operana Livred de honra Divina:
he atrevonde. Este Motivo de tal quadrade, joftaci
may ignos de premis, j de Cibigo Nam podia
debm Anije viftad velu Otriandas Obrama


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78

Continuou o officio de Missionário, justamente. Com o Credo da paciência, ainda, todo o Missionário Religioso, excepto Eum, dada Reconhecimento, Juzenpo, Que, obby v Neoglyphy s'obycaval Como demy para os Confessarem com elle, mas deixou defes (Molotolo), Especialmente Em Arte Vescian, e Elid Cériga. Enquanto se attreves a Confusão de prabavrag, Comem de Gra Conferencia, Aog de Lucel Reynonds Com igual Modestia, Paciência:

Mas Elle Era Molestado daquel
ly, & may obrigacions tinham de estahar Com adevi.
da Cardale, & Neoglyphy, ainda pequeno de Sior
Aurente, & seu Cériga, Era Nommymo tempo Bat-
tub Con grande benevolencia avont, Oeppuits.
Bem a Madona Eu Christam de Aucklandade
Entre os funTunhing, puy Korda sergad Cal dy,
principay Cara & Militica. De hind, entre y
feu Tunking, digo hind Cum Domingos alegria a
Compror af Brigaseny de Christam, Aehon Dactual
Mente Se publicara a Supponed de De Lueb, ouvis
Con atenent Cácabas, o acto da Publicação, dif-
de afim: De De Luebi, pedes ojdos mât plep (cf.
sim Explicam o Tunkins a Supponed) & jejua.
Continuamente, Facher sobre, cunivit Comotel &f
quebar Somma Arle amyske, Ca Mayst parte
déra, para se decupas Comobra & ofensivos de Der,
& próximo, Stay fam a culpar De D Padre
Luebi, temi judido agoded, Nam gopis ouvis
jornellhante Confa. Assim galhon aquelle pagad
sem d Europe alquem, & se atreveu a the Ré-
sifted. Deco & De Naram defy à Sagrada Con-
gracial de Empyanda Pide, Cesparam may de
Degannig até sua Ornde, sem d Nicubes Cynda
alguma: Generall Hon St. Crio, Brigerin; Cri-
zal & D tenif Depota my nad se dignand de
acommunicar aos suas Paroens deviam geovais.
May pria A Gminde se lhe partiris pais alguma
Confa para a Suá Confissued, & para que Se


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Se Conhece de Dj parte Ottava a Carad.
Muito tinha hablado v. S. Luci,
Nesta Mifund. Especialmente no último anno, em
Com Notavel Zello, diligencia, Chabathos Defarcio
grande parte do dito, e tinha Causado a persegui-
ção de 1492, por haver sido Rege, Ocupou-se
muita Graça pendie, Carninada, muy Bom
pela industria, se levantava outro de Novo.

O Sr. onde Maij se Manifestou
seu Zelo, foi no Templo Vivo, o Spirítua,
e Pedilis a Deu, igual fica locada al:
guma Confa. E no anno de 1719 ultima de sua
vida (parte) dependendo de trabalhos, se Empre-
gon Com Mayor ánimo, fazendo Notavey Ni-
Poucoenj afim de apodar. Corros especulados de qui-
zal, defualvacad. Ay muy Notavel, Com
Manifesto Cinny da officina de Divina Rede-
Amacida, de sua Mulher, e estava ja no últi-
mo jenro de sua vida. Tinha feita Confissão no
ministério da Divers, de Mons, espada quinze
Diz quando Davá já sem Operança devida, con-
vodi ao Pade para a apostolica Com o Sacrament.
da Extremaunial, foi elle mal Convalecido dela
Enfermidade, só tinha asy Malebrado. Se accep-
tou a Disticha de Caminhos sua Copia da
va, parece engosfion Demônio descurfo sem dis-
vida de D. Sara para Soledes. Chegado ao Pade
fez elle sua Confissam, dequeum parecia vivir no
Mad da conscienia, edand qualquer Matr.° foi
affalta Sacramentalmente. Neste justo Lma-
do de Gueiral impulso de Ces, s.T., se Chega a
ella, elle pergunta Se Dominaria a Confissão de
ter Callado algum preceado grave contra o Seato
Ornamentamento. Com as queij palermy naõ mun
atrista a Mulher, e Alada de Deu, abaixo and jun-
tamente a Vobs, Caro, disse D. havia vingé an-


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79

onze annos d'Comettêra Cun pesciado grave na Materia de facto & que pos vergonha até Entâm o Callâm : Othiôhu adelle d'batasie da Gia Salvada : fells ella Confessand se in-
tegramente com abundancia de Lagrima, Cungida, pifado
prucy. Díag tivou esta vida pela Chorna.

Caminhava já S. Luiz, a pesar lar-
go, para a Cternidade, Roy da Queria dos operários de
seu trabalho. Foy oultimo seu Emprego avista d'fog
No Contry, onde está a Residencia, Sepultura do
Nemuel G. Francisco Piquiera; ali fazendo. Cua gram-
de Collesta spiritual "P. Recolhes para Refat", onde
Logo o acometelles Eca sobre Maligna tam dyfaria-
da, d quado dia anty desd. M. Mitres, ainda se
prama lusa a Conhecer nem os Mymps de S. Jorges:
fuadia d'atirida; p.d Gerovends do Perupont di-
ja afim: Dedia paço bem, Cpfso Gerovend, So de
Moyke tenho algum trabalho com afébre. Cede-
vand seu abrulado deijo, q tinha de trabalhar Em
bem de almy, Mayst ainda d amypna febre (se
Dey quiuer), Cirej Veta Soltemnidade de tudo sem-
Dy a Rebua. Afim dyçorri elle a medida do seu de-
ziô; May como v.Emi Téquinfte das defeianas e
premis de seu grande trabalho, paciency Noda Alisia
e Gipass de 24 army, o Cammm para sí'ag 13 de
Novembro de 1715, afisthind ile s.r. e. B. Antho-
mis Lelley, e Francisco de Chevey, deixando grande
sentimento Em hdy e posterim tal Companhey
no Cham grande Operarios, defoste de algum mas
Juderam Reprimidas lagrimas. Os Neaplyty afisti-
vam a Oequia, Cezaron, prìm em tal adro de
je suerom de man de tam amorfo Par, j Se ned ou-
crim may affurping, Ceminio.


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In nomine Domini.

Relazione della Missione del Funkino in quest'anno del 1715.

i priega il pio Lettore esercitad sua pazienza nel
La Lezzion della pnte così mal scritta, e siraccordi, ò rappia,
che qui B V' Èa mense, ne sidie per commodamente scrivere;
ma Scriviam Sicle ginocchia; D in barca alle volte (come ora)
attualmente in remo.

Depoi che dal Santo noviziato di Roma
mandato dalla Santa Obedienza vfin dal 1689. in queste
ultime parti Orientali, arrivà in questo Regno di Funkino
nel 1694. non ho lasciato Di dar Le notizie annuali di
ciò che pertinente alla Missione qui succedete: però come
che La lingua qui corrente è La portoghese, in tal lingua ghe
Dicai necessario darne la relazione, il che feci fino all'anno
Della persecuzione 1712.

Non per tanto sped giuste ragioni, giudicai bene
Di divi in avanti scrivend in lingua patria, nella quale spero
Sia per esser alquanto più fruttuosa. Se Butto alcuno se pers
Sperare, dal rescritto di un soggetto si dèbole, qual è quel che scri-
ve.

Di alcune notizie necessarie per La relazione

[illegible signature or mark at bottom left]


Page 161

Relazione della Missione di TunKino.

La relazione copiosa di questo Regno, e nazione vien descritta ampiamente nell'istoria del TunKino del P. Marino, ed io m’intendo a riscriverla, potendesi ivi abbondantemente leggere, sapere. Solo qui dò alcune notizie necessarie per l’intelligenza di ciò che scrivo, perché non resti esurio, o sia in intelligibile ciò che si dice.

Questo Regno è più piccolo in questa Asia, né fu unguo, annoverato tra i 14. o come dicono i 18. Regni della Cina, benché ad essa siedito, e finora dipendente, cui paga tributo triennale: essi regge con sue Leggi, e costumi. Sta situato per anche sotto la zona torrida, onde i calori estivi son grandi, et i freddi del più crude inverno, di paesano i di cotti nel fine di febbrajo e principio di Marzo; n’è ha qui città murate, ne quell’istessa Corte, è Metropoli, servendo loro perciò i bambini, o lieno grofifisime canne nostrali, che per tutte piante circondano ordinariamente all’intorno delle roville, o contadi; n’è pertanto la loro politica è grandissima, e si reggon per loro regole universali, e municipali come le più regolate Congregazioni, e Magistrati di cotti. Tutti han d’essi registrati nella comunità fin da i 18 ai 60 anni, chi è l’etade loro Sbattati, e solo allora vestano esenti da negozi del pubblico, ma d’restan già in- dopendenti, sendo quindi andre soggetti alla comunità nel premio, o castigo. Ed usano, s’abusano tanto di tal potere alle volte, che ne d’istefiso, e però impedisigli da loro aventi, e determinazioni.

Conforme al medesimo costume della Cina ed ordine antico di un certo loro Re, che mandò ricever gli idoli dell’India, e mandargli difficil tempi in ogni città, il TunKino anche esce gli siegue. E pertanto, per ben intendere, i dotti, e letterati La vanità di essi, e N. Le- guorgli,


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83

Seguivglì, nè adorargli, n’è molto il danno, che in questo
Funsfino si riceve da effi, salvo nella loro edificazione
e restaurazione, che succede ordinariamente ogni triennio
(per essed coperti scori come le case) ordinariamente di'
paglia, come le nostre capanne, benche v'abbia in alcune
parti più ricche, l'uso delle tegole; bensì è molto ciò
che riceve da loro thàn, o sia spirito tutelare, che in ogni
villa hà il suo luogo, ò casa, detta in Cina Mias, e qui
Mhièu, quale et adorano i Letterati, ed i Magishati, e
Communità tutte di Funsfino; ed à liberarvi dal concesso
alle superstizioni di efro Piedano i Xpani, ed i giù
d'effi n'de ne liberano, onde ò di volontà, ò per forza ne
restano offesi, maggiormente i loro Capi, e più principali
di esse, e perde ciò molti de Xpani, se non anche alle
volte Le Xpanita intiere.

Anticamente avea in questo Regno
Re assoluto, ma per un certo ribelle usurpargli il
Regno, un altro Capitano armosi contro effe, quasi prendendo le parti del suo Re legittimo, e antico, e vincendo il tiranno ribelle, n'ebbe ardire di egli acclamarli Re;
ma cercando, se vi fosse nel Regno per anele alcun della
famiglia reale, e ben contro sua volontà trovato, gli
offerte esteriormente il Regno, però, con tali condizioni (di volontà, ò per forza) ed il povero Re, Lo fosse
Solo di nome, ed in fratanto tutti i negozi del Regno si
trattassero per il detto Capitano Ristauratore; e conciò con
una semplice riverenza, ò adorazione come qui dicono
nel principio di ciascheduno anno in riconoscimento
di Sovranità; tutto il Regno nel resto rimane a suo governo e de suoi Successori. e il più, delle volte nè può
visapendo il legittimo Re che cosa passi, ò si faccia nel
suo Regno. Ombra di tal governo che visca in Portogallo nel Secolo passato, sendo ancora vivo il Re D. Alfonso
e facendosi tutti i negozi del Regno dal fratello D. Pietro, De (il detto, vivente) D mai si chiama Re, ma Sol
Principe, e Sovrano.

Dello Stato
Della


Page 163

Della Xpanità
Del Fun Kino fino
all'anno della persecuzione del 1712.

Entrò la Santa Legge di N. Signor
Giesù dopo in questo Regno, se stiamo al parer del
P. Marino nel 1627. però è da sapere che il P.
Marino, dì qui per tutto il Regno, ma sol nella Corte,
e nella Provincia d'Oriente, donde pur v’ha fin ad ora,
sua casa, e memoria; ma perciò che altri, dì io medesimo
che fui mandato varie, e con qualche curiosità interrogaz-
ione i più vecchi, veniamo a Dedure, che almeno diecian-
ni innanzi entrò qui la Fede. Sia ora dieci, che vuole,
fui ricevuta fin dal principio in questo Regno con gran
Fervore, e concedendo, o diffi mulandosi dal Bie, e da
grandi, la sua predicazione, e ammirabile, la propagazio-
ne che di essa di Bèce (ne sappiam come) in tutto Re-
gno, ed si diviene in sei parti, o Province principali, cioè
l’orientale occidentale, di Autro, e Settentrione, e le due
di Sin Lloa e Oglian: e ciò è più l’amirare, e lo
darne il Sig., che fin nell’ultima Semi provincia, o Per-
vitorio detto di Boccino, ove agli istefi FunKinensi è
difficile il penetrare (per legelotie di questo, e del Regno
di Capinicina, e dì già parte del FunKino, e il cui Bie
pretende, e (come dire), con ragione essed il Legitimo Bie)
N. per tanto la Fede la si introdusse, e con di corti radi-
ci, e nella presente persecuzione, nvi fu parte in
tutto il Regno, che meno la Sentifte, o ne fosse mal-
tratata da offesa.

Fu varie volta per istigazione del de-
monio in questo Regno e per varij De corti Ecali proi-
bita


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84

proibita La Santa Legge; e per il gran timore di essi
Le più delle Chiese novinate, e difatte, i Popoli qui-
niti, e ciò ch'è peggio, o dilero propria mala volontà, ò
obbligati, ed affruti, da Governatori, e Magistrati, à non po-
chi apostatando ben chei più di essi Solo esteriormente,
e meno, anche nell'in teriore.

Cola proibizion della Legge, Si proibi-
seon sempre, Di buona conseguenza i loro Maestri, de-
liam particolarmente i Missionari Europei etanto è noi
apparir trà Gentili, ch'essi presi come Maestri della
Legge di Cristo, nè poscia negarci apparente, mentre le
loro faccie con pora barba, e naso fumo, e colore un poco
olivastro, troppo differison dalle nostre, di naso alto e di
lunga e copiosa barba e di color molto più bianco (per
lo più) che i di loro nazione.

Non pertanto in tanto male delle perse-
cusioni, o proibizioni tutte, passate dalla prima fin del
1640. à quest'ultima defin 1712. non faceano che tutto
quel danno che poteano (Dire così) alla Santa Legge; e la
ragione è per che accusandoci i Gentili, guadagnavan ben
poco, ed alcuni anco perdan molto, mente era necefa-
rie molte spese, e fatelo in provarne le accuse, oltre i vi-
aggi, ed altri impedij ordinari nelle querele giudicial, e
Liti, di che privono, e voglion vivere i Tribunali. Conde,
sende per un grande odio, à invitamento, Nell'incomo-
davan ora molto in Gentili in far danno a Dpani.
Il demonio però che R Dorme, La Fidìò bene in quella
ultima persecuzione. così permettendolo il Sigre, per
sui alti giudizi, D'ishgo i Consiglieri del Re giovine
perandie, ed inesperto ad emanare un decreto contro La
S. Legge e Dpani, ed in effo appronvi la male detta
Clausola della pena di cento Scudi da dar si in premio
all'accusatore, il quale posia after qualunque; e veri-
ficato il delitto, gli paghi il premio.

E pero da Sapere, che la ragione di pro-
hibite qui La Sua Legge, nè già per odio formale de
abbiàn


Page 165

abbian contro essa, e molto meno contro il Sig. del Cielo, ma è solo gelosia politica di Stato, benché senza alcun fondamento, di che i Stranieri, sempre odiati da questa nazione come, specie che nel La Cina, col far molti Spagni nel Regno potranno, o potrebbero alcun giorno venire con sue navi, d'essi si sò malcontenti ed altri di malo animo, e muover qualche sedizione contro il Regno. Di Spagni già guadagnati col Seguìd loro Legge saràn con essi, e ne usurparanno il dominio.

Che perciò, B. si proibisce qui come i nostri antichi tiranni proibivan la S. Legge, che per invidia di essa, e Zelo de' loro Calzi Dei, faccian tutta forza pedestrigarla, ma solo per il fine suddetto, perché che nelle loro proibizioni, B. si proibisce, né vi ha menzione alcuna, di non adorarvi il Dio del Cielo: anzi ancorche à piena voce uno diceffe, che adora il Dio del Cielo, B. perciò seria preto, o condannato in pena alcuna. Id' Dunque che Dà effi Si proibice, e B altro che tutti i Segni esteriori di nostra Religione, come sono corone, immagini, medaglie, agnui Dei, e simili, de quali se pud reno Si introvi in casa di qualvissia, anche Gentile già si hà intiero il corpo del delitto, procederanno à sentenza contro secondo il decreto della proibizione, ne gli valerà perdiberarsi il Dio ch'è Gentile, e il ringare, o bestemmiate, anche, se avole, di nostra legge; (di che effi B. hanno alcuni caso, pe ciò esigono da Spagni medesimi) perché avendori rena sola piccola medaglia, Sara esposto alla cattività, e is fuggira la pena, quantunque sia o Finato Gentile, e ne pud abbia sognato di effet Spagni.

Resta dunque libero, quanto a ciò à Spagna il guardad la Santa Legge, secretamente, quanto vogliono, né possono in rigod del decreto insistè contro essi, perciò il mind male, equel che viceriamo da Governatori, questi delle Province, à quelli direttamente pertiene il giudicio, e la causa. Mà il male è, che le comunità, in particolare, Samo, ov’i Spagni son pochi, o di deboli forze, ciò che vogliono; e obligano ad adorar gl'idoli, à ringare, ad aspisterè à loro diaboliche funzioni, punisceno, e ancora, senza causa, o cagione, e senza alcun corpo di delitto, esfan:

ms.

Transcription (Pages 166-278)

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85

e fanno, e commettano altri attentati, tutti Sue giure multe.
Se il Xpàno avesse forze, ò Sapesse il jus Legy, dando parte
al Governatore, La Comunità cadrebbe in delitto, eseria obli-
gata alla restituzione, ò in oltre alla pena degl' attentati senza
autorità, e potere per ciò. Slà come i Xpàni per L'ordinario
sono i pùi poveri, e semplici, nè hanno forze, nè ardire per
tanto dindi ne Siegese: che se pud alcun tentafie muever lita
ò quevela urievebési tutta La Comunità in un solo, e sia per
fày, ò per negas, n’ si quietarebbero, sino à vidure tutta quel-
la casa e famiglia all’ Estremo, ed altro n’ otterebbe, che
odio de’ Suoi Concittadini, e perdita di tutto suo avere, il
Xpàno, che à cio Si esponefse.

Il pessimo, e diabolico effetto dunque, che
si originò da tal empio Decreto di quest’ anno 1412, cioè che
si rovinaron tutte le Chiese, ed Oratori in tutto il Regno, e
furion ben poche che si poteron conservare, e sol con fingere
che eran case particolari, con ciò ponendori Le Suppellettili
proprie di casa; e nè pure al presente Dipoi di quei di Banni
ardiscono adunarsi all’ orazione nelle Domeniche, e Sette,
qual tengan più tosto in casa di qualche fervoroso Xpàno
e principale tra Citadini, e molto di buon ora. I Xpàni tutti
intimiditi, e consentienti à tutto à che i Gentili gli volle-
ro obligare, e così furono ad adorar gl’ Idoli, affistere à bo-
ve Fanzioni, Sad loro tempi, ò vistinar gli: e consegnar
libri, immagini ed altre cose sacre al pubblico per bruciar si;
Far protesto Di emunia alla Legge, i pùi con peccato, sup-
pendendo tale, il che dice, per che nel Decreto non si pro-
hibise la Legge di Dio, ma di Hoa Lang, cioè di Portogallo,
anzi nè què di Portogallo, mà della gente, ò Regno, cui
i Tunkineni e prima degli que di Conicina Redero no-
ne di hoa Lang: qual legge in sè precisa, potrebbero essi
negare, ò nominandosi ivi Legge di Dio, nè di Pipo, ò –
Xpàna, ne altra parola equivalente, ò in effetto, alcuni
pùi eruditi, e Latterati suoi loro protesto senza peccato, ò
negando La Legge di Dio, di che non venivano interrogati mà
Sol di hoa Lang, cui Regno è Re diccano, e dicono, noi n.
sappiamo, nè conosciamo.

Pissidifismo è il genio di
questa


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questa gente Asiatica, ed istabile; più che della Cina, meno que di Tientsino, meno anche que di Coiencina, che è d'fu gia Provincia di questo Regno, ma son più forti, d'animosi. Ed, pochi che sono entraron già in questo Regno nel secolo passato, e gli occuparon la metà di via Provincia, bene che dopo poi furon cacciati fuori fino al Boccino, donde sono i confini dell'uno e l'altro Regno, che si guardano per Luna, e l'altra parte con gran gelosia. Con ciò poi esteriormente lasciarono la Santa Dio i Dìpani di Tuntifino Legge e la rinegaron tutti què che è dal demonio, o da suoi Ministri furon percio tentati; e del restante i più fervorosi, e più particolarmente Le Donne, in tanto rumore e spavento, segretamente guardarono intutto la Santa Legge, e le sue orazioni quotidiane, e l'affinanza delle carni né di vietate, che i più negligenti, e meno fervorosi, non sapendo, o dicendo di non sapere, gli fecer tutti eguali, e con iscusa di 3 effed ce Diti recitale, nè Le quotidiane orazioni frequentarono, nè Le Festive, come se i soldati, o Ministri del Re Sopero ad i giacarne alle loro case nel più oscuro della notte, o fessero obbligati à recitare in voce alta per effet cediti da quel Signore ch'essi ben sanno, e Confessano, chi è sostanza spirituale, e che Fà per presenza reale in ogni luogo del Mondo.

Quantunque sia vero, che sempre empia mente proibiron que La santa Legge Di Dio. E pertanto a qual chiaro L'empietà volontaria, sempre n'ebbe qualchi estrinseca occasione, che ne servì loro di motivo, così nella penultima de V.66. ne fui la causa il trovarsi nel Vascello Stan- dete un cattione ripieno di preny (come noi chiamiamo) e erano corone, me doglie, agnus Dei &. quali tutti furon bruciati in pubblica piazza, presenti ivi come nei il B. Diego Vitale, che con licenza del Re Stava nella Corte di Hyen, e quindi standito efo, ed il Compagno Diego Vitale, in oculo Dni, soggetto candidissimo, e sinuero e di diritti costumi, ed offervanza che dal suo Maestro, si proponea per esemplare à tutti gl altri Connovizi, e Conditapoli.

Nella presente persecuzione però Dri fi totalmente motivo, ne causa, d'occasione veruna e solo un


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un certo consigliero del Re, primogenito Diaboli, promise, come dicono al Re di stirpare totalmente la legge, perciò vi-
ceverutane promessa di premio, e pare volle dudar La Regina
Madre, cui i conzi quessero in testa, che per ella adovad gli J-
doli, questi gli fecer succedè il figlio alla Corona, cosa disi-
perata dal suo nascimento, per aver molti antecessori, quasi l’
un doppo l’altro, senza arrivare à regnare, movirono a vanti-
i loro figli e nipoti, sendo questi il bijnepote del Re regnante
che in estrema vecchiezza finì, i suoi giorni nel 1410,
Dopò aver regnato con lode di prudenza, e giustizia Asegini
anni.

Perciò benché il caffigo condegno si rivestì
dal Sig. agli Empji, più che in questo, nel Secolo Futuro,
nd per tanto, perché d’prendan più animo i vie à tanto onag-
giordmente peccare, quanto meno davanti loro occhi ne vedo-
mo pagar i Le pone, nel medesime anno, immediatamente
perdevon la mefie universalmente in tutto il Regno, encarri-
vò la minura diviso (ch’è il panedique) quanto basti in un
giorno, ad un giulio, como diremmo, di moneta nostra ed iv-
perandone nella primiera della quinta luna (qui w’ ha
2. mesi nell’anno) vaccolta che supplise alla papata
L’ebbed (del Cielo, il seu Sig. offesero) altrettanto peg-
giore, e promettendosi lucura la 2° nella Decima luna
per una inundazione universale nella 4° perderon no sol
la ravolta, ma anco Pietura col piantad alcune radice,
qui commune fime del sapo di castagne, ancor queste ver-
natubite ed extraordinaria inundazione fuod ditempo, e
da Ciel Severo, provenuta dalle provincie Superiori, ove
han due fonti i grandi fiumi del Funtino, istradico e
melle, come epiti che se vi avessero adoprata La Falte:
Dall’anno dunque 1412. in Maggio in cu emanò L’empio
Decrèto, fino al Giugno del 1414. Seguiron à morid per
tutto il Regno di pura fame, arrivandosi in alcune ville
a perderii delle 5. Le 2. Le 3., ed anco Le 4. parti de Lovo +
abitatori ed in una piccola contrada, che nd arrivava alla-
Di cote sta isola di S. Bartholomeo, presso à nostra casa o Res-
sidenza di Catafista, detta di Ré Men moviron più di 120
persone, ed arrivando is qui Di segreto di notte, ed ajutando con
un giulio, i più proveri, dopò di confessati, cominciarono à
avenid


Page 169

venis tanti, et tanti, che j di qual luogo à meua notte me ped-
taron dili fuori per timori della moltitudine, è di qualche ta-
multo.

Ma ne pud que si terminò L’estrinseca ira di
Dio contro essi adirato, mentre nel principio del 1715 e per-
tutto eflo anno fino al presente anco D cessa un morbo pesti-
lenziale, ò epidemico, che portase il castigo D solo a poveri,
a quali occupò per lo più la morte per fame, mà anche
a ricchi, che confidati in Loro Facoltà si tramavan Sturi
dal castigo: e ciò principalmente nell’istessa Corte, e sotto gl’
occhi del Rè, e sua Corte, perché patente mente vedefero,
conoscissero, che dal Cielo da essi offeso veniva loro il castigo;
e benché per loro superbia mol voglian confessare i Soprani,
e Mandarini, nè rivocare il loro inquieto decreto, nè per tanto
dal pubblico si confessia, il loro e dà grandi sì trae, al di fuori
mà n’diignò negare alle loro istesse conseguenze ciò che si
evidentemente si prova, Edefi medesimi si proferisce, che
dal Cielo tali castighi al loro regno simandano.

Cio. Dunque per fine aprigl occhi di
molti a risguardar già com meno odio, e disprezzo i Spani, e
di più altri a seguirne anco’ la Legge, quantunque così proi-
bita e perseguita per decreto Seale; in cui si dà per pena oltre
a cento Suedi Mldetti, da darli in premio all’accusatore, e dal-
tre gener pecuniarie conseguenti: Franciera o di fora Lang, e con
cio redox il marcarsi in fronte le lettere Questi segue La-
Legge Franciera o di fora Lang, e con ciò rebat in fama, D
inabile à qualvissia dignità dentro effuori di Loro Villa, e
Contado. De certamente il più che mi amira in questa ultima
persecuzione, in che per la loro timidissima natura
i tanti han rinunciato alla fede effridamente ed inoltre
anche interiormente, e credeva D è aveffe già che più ne
volese dire il venire, D che Seguirne e proferirne La
Legge.

Del modo di
Lar


Page 170

Far La Missione in
questo TunKino e
difficoltà di essa.

Or basti per ora il detto per alcuna notizia ne:
cefsaria per ben intendere La presente valazione. Soto è
qui da aggiungere L'autorità che quei hanno Le Communi-
tà e Magistrati.

Per il che è da sapere che in questo Tun Kino n'
s'ha Città ma sono tutte ville, altre maggiori, altre minori,
e quelle si dividono in giù Pioni, o borghi, quali però tutti
si reggono dal Comune, qual elegge 3 Capi, che chiaman
Scia, primo, 2° e 3° cui riparton varj offici e gli fanno es-
senti da tributi, ed altre pensioni del pubblico per il però -
che sostengono, e sono obbligati a rispondere in tutto per
la villa, e sostenerne gl'incontri, con dispendj alle volte
del proprio, epene anche corporali, diceppi e prigioni, se
così richiedan le cose, come il più delle volte succed-
de nelle loro liti, cause, e processi in che i Mandarini
o Giudici intenden con i predetti Scia o Capi; la Villa per
altro Fando esente, finché nelle cause criminali sieno
consegnati o puniti i colpevoli, o nelle civili assegnatine
i pagamenti, e doveri alla parte, e Giustizia.

Ma questi medesimi Capi, ove più, o
ve meno, hanno certi autorità grandissima in tutta la Vil-
la, e ciò che ordinano, ha ad eseguirsi, equando non usan
della Forza o braccio Seolare, senza ricorrer ad altro Gi-
udice, o Superiore, punisceno nella quantità che loro
pare, et ad arbitrio in ciò, in che la legge n' determina-
con termini, esecucono alle volte contante o Finazio-
ne contro vena tal Famiglia o persona, che per Faz, o ne-
Fas arrivano all'ultimo Supplizio, o per autorità, che god
ciò abbiano, ma per commun consiglio, D'unione tra di
essi


Page 171

efi; e cosi cucidieran V.S. un Ladrone, e Secreta mente Le sepeliranno, per che preso Dalla Giustizia il Mandarino Greidice nò ne Facciaa pagad loro la pene, D. sue leggi, in che del re, hanno ò Te Disfare Del proprio, prima à suoi congiunti, e depò efi, anche La Villa, da quattà così prove- de a suoi giuÿti affari (come ella pensa) Con una morte pre- venuta.

Che se elle volte qini che ingiustamente Sieno oppressi, e vefsati, en potendo ricorrere ad altri Man: Darini Superiori, o nd travandori Giustizia, reniscensi con un secreto, e fede dell'ammirabile e prendendo una coluna di palo ferro, prende ciascuno il suo chiodo, el afferra ò chio- da in spia, e perto poi di notte nel più profondo del ma- re, ò fiume od altro luogo sovranneo, e giurvan, che n'di- cepoiran mai il segreto, ne si faran fuori diciò che pro- misero d’assentaron, fin à ritrovarsi La detta coluna, ò palo ferro ed chiudarsi i loro chiodi, che ivi lìfpero sino al capo: e depò fanno e spongono in opera ciò che assentaro- no, fon e giurarono in bene ò male, e fù volta, che cu- cisero tutta una Famiglia, e per disgrafia d'un d'efi af. sente, e fatto Mandarino e tornando per La sua villa cn il ben servito, ed autorità reale, eritapendo del condetto abbia voluto ricercare La detta coluna, e bruiala, e put'n d' fii possibile vinvenid alcun che ne rivelafie il segreto, quantunque il detto Mandarino perdona fe gl'omicidj tutti di Sica casa da efi fatti per concio rebbad sicuro di memici da nefici, chi egli nò sa quali, e viene obligato à rebbad sempre con quella Spina al cuore, di (chi sa) questi, ò quegli machina alla mmarita, ò ruina. Ghe via detto per sapersi dachè Legge, l'autorità, e peteve di questo Communità, quando (Come Lidice) impuntano b ofFinano, en li vida ò Faccia beffe dè Spani, quando impauriti Le loro Magistrati, ò Communità Si Som- metano a Gad quanto Loro impongono, anco contro Loro Coscienza: in che empíamente Banno si, mà nò gerciò Da Subito scherniste, ma spin tòto da compatirsi come fui chi, Dajuntar si à risorgere e Fassi Corti.

Alà tornando al proposito del corred la Missione


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88

Misione. V'ha luoghi, ove i principali del Magistrato,
che sono i più Anziani, oltre ai Settâ e Capi Sudetti Sono pjj-
ani, ed altri ha il P. Faìl L'entrata ed a Dimora ancora in-
alcuni die'fii. V'ha luoghi, ove i Dpâni Sono in feriòri, ma i
principali del Luogo nè Sono inimici alla Legge, ma Lascia-
no à ciascheduno ir ped il camino ò Seguir la Setta che
vuole. V'ha luoghi anura, in che odianba Legge, ma nè
han forte da far male a Dpâni, quali potrebber rifarsi, e
farne loro pagare il Dio, se netentasfer, ò causassero a Se-
guaci della Legge al un disgusto. V'ha luoghi finalmente
divisi ò apartari dal pubblico, e di notte e Segreto gosfen a-
vanzarsi à riceved il P. In tutti questi luoghi qeci il
P. entrare e far sua Misione, qual in questo Tun Kino co-
me diversa da tutte La altre, la pongo qui, ed è là in questa
maniera.

Arrivando il P. con la sua Barchetta co-
perta, come qui usa in alcun lago, manda un Cathedrata
ad avisare il Custode della Chiesa, il quale, Se ivi ha pace
acuette il P. quale manda ricever di notte tempo (qui tutto
Si fa d'notte) ed arrivato, avisa ad un de suoi Cathedrati
dar il segnale à Dpâni per la confessione, et ad altro
di istruire i Dpâni nuovi, Se vi sono: Il segnale à que'
che si confessano è necessario qui, perché n'vengano i-
chê n'anno che cosa è confessione, che perché sì istruivan
peresia ed istruiti si dà loro il segnale, quale consegna-
no al Padre il quale perciò tà, che Sono iòmiti, egl' an-
nuette ad e'fo. ed à que' chi van comunicarsti, dà loro
altro segnale dopo la confessione, ese peranco n'anno
di rimette ad altro Cathedrata, che d'opòi in segnati lo dia
loro.

Quindi il P. si pone à confessare sino
ad aver gente che sempre qpassa di mezza notte, e l'Ordina-
rio è che nd gli vesti tempo al riposo, e così si porta à dir la +:
Messa, dar La Communione, quale è precedita, e seguita
da un buon numero di orazioni, che servono in rito di
apparecchio e ringraziamento; e quindi si porta à dar
Il butteirimo à Cathecumeni, gia istruiti per tutta La
notte dal suo particolar Cathedrata il che finito, se
il P. ha à partire per altro luogo, si Là il tutto anticipo-
tamente


Page 173

anticipata mente, e parte si di buon ora, che arrivato al termine non sia ancor giorno che se ciò da profa spere, rimanere ivi il P. nascosto in qualche casa particolare sino alla sera in che (all' oscuro sempre) parte il P. sino ad arrivare alla sua barchetta, o ad altra chiesa ivi prepo, se pur vi habbia.

Questo è il modo ordinario di far la Missione in questo Tunkino, ne si può d'altra maniera, ne per quanto v'abbia pace aviamo di Messia a giorno chiaro, se pur vi e in qual che Residenza, ove sia ent tutti popoli, o in di difebte grande, per le quali si scelgono le Ville o duoghi più sicuri, sono ove i principali di essa (se non tutti) sten battezzati, o i Gentili lascini vivessi in pace cia che duno a suo modo, ne i vicini sien maligni, o’ pesci nemici della Fede, in qual caso, né può nella tutte Spagne, si proposon tener dette Feste per il concorso che v’ha in esse da tutte parti de popani che vengon a celebrarle, e frequentare i fini sacramenti.

Nel resto vorremmo considerare chi Legge La miracolosa Providenza di Dio conservante questa severa, semplice e spontaneamente à ponderad bene il tutto, il poter un P. Europeo correr Le Missioni in Tunkino, e nel modo detto (ma si que in altro) non que pos dal senza di ro cose un miracolo morale, e continuato, anche probabilmente i nostri Angeli titolari ci circondino, e defendino, e ci faccian quasi come invisibili agli occhi de nostri Avversari, e Gentili, che vedendoci li darì parmiarebbero, ne lasciarebbero il provad si ad ottenere un premio di Seudi 100, qui molto più che costi prezioso per la soverta di questa gente, Regno.

E in vero concorron tante delle cose à farci palési, che par quasi impossibile il potervsi entrad pur in una villa o Chiesa sola, quanto pie andad in tante et tanti Padri Europei, mentre olove à nostri, n’ha altri P.P. del sacro Ordine di S. Domenico, e S. Agostino; Gesùs Efis, si debba dire per moralmente miracolosa nostra Missione: mente ad entrav in qualsièna dioogo, alle volte senza e picileghe


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89

più leghe di camino, alle volte per mezzo à luoghi dimag-
gior concorso, ed alberghi, ed alloggi comuni ove per quanto
di notte tempo, sempre v’ha gente di tutta sorte, impertinente,
curiosa, avida, e mal accertumata come suole, in tutte l’offerte
di città, e di porta: e n’ha altro luogo à papare, che sopra:
Detti: arrivati alla Villa, si hà à necessariamente papare, e
voglion alle volte demandar del Che va là, se n’fermagli fi-
ne à riconoscerno ancora le faccie.

Arrivate alle case, che in tempo di più paece
eran Chiese, d’ora sono L’abatizione de loro Creditori; che
non sà tra la villa, ch’efso riceve il P. Maestro della Santa
Legge? potrebbe occultarlo sì, se potesse il P. Farse occulto;
ma come ciò, se tutto il negozio del P. Missionario è oprav
suo Ministerio, che non può occultarsi! Vengono alla Chie-
sa i Xpani tutti del paese di qualunque sepo, de età: D à.
Che fare tanta gente di notte? E à che Levare, suoi piccoli
Figliuolini in Gracio, e alle volte per pioggie e freddo
eventi? che negozio nella casa del Curvode della Chiesa de
Xpani? andianme à vedere il perché: Dentri in confusio-
ne cogl’ altri Xpani, ove Suggirà il P. Straniero, che attu-
almente s’i rituova confessando, o forse ancor dicendo Nef-
sa, nonne sorpretenorse già quattro anni avanti il P. Fran-
cisco Rodriguez ora Supl., attualmente comunicando i
Fideli che perciò fui obligato fuggir tutto colla pipide
in mano e di camino consumar il Simo, e à tutta Bat-
ta ricoverarsi in Salvo, lasciatì tutto gl’ornamenti della
Chiesa e sue imagini, che tutto edoderelle mani de
Gentili, che non senza grossa somma ne restituiron ciò
che vollero, eccio avanti L’editto di quest’ultima perse-
cuzione? In oltre L’istruzione à nefiti, à Xpani più
rozzi Le reconciliazioni degli Odiiati, i pranti de fanciulli
nelle braccia delle loro Madri, e per fine anche i cani, che
qui singolarissimamente han di guardia intutto, e singo-
le case, quanto rompan. Solo il silenzio della notte
ma la venda alle volte come vendi di Fiera, ò mercato, ci
ajcheden lo consideri, se vuole.

Si aggiunge, che L’odio de Gentili a ppp-
am.


Page 175

D’Spani, che che sia, che n’ glimnuova il zelo de’ lor idoli,
che n’ è molto, s’ aumenta no pertanto dal n’ concorrere i
diesi a loro feste, e funzioni idolatriche n’ à loro tempi,
ed offerte, ed adorazione e giuochi, e lott’ e canti, e tutto
altro che i gentili fanno o soglion fare, e n’ d’èn in onore
de’ suoi idoli, ò spiriti dè menzogna, ch’effi han pertutelari
onde si accese loro l’invidia, ò odio contro à Spani, che
Lasciati i loro airii, e gentilizj costumi si portin tutti
à seguire una xegge straniera, e di hoa Lang ped publico
Decrto Deale perseguita, e tanto volte proibita in tutto Begno.

Aurese con pici ch’ogn’ altro beneche n’ sempre,
il loro odio è invidia, e rabbia contro i seguaci della
Legge i matrimoni de Spani, quali n’ danno loro figlie, ò
n’ appiani, ò se à gentili, n’ se n’ prima ricevèd il bate-
timo. Or védendesi esempio un giovine bizarro, Suden-
te, ed alle volte formato gia ab acui liere che qui è molto
per il privilegio che tali ottengano di esser esenti da tributi,
ò parte diesi, e figlio di persone ricche, ò de’ più principali
del duogo, ed alle volte anche in dignità di Sicà, ò capi del
Magistrato. vedendori dire dispregiato da una donna Sol ged
d’ voler esser con ella Spano, e Seguir un uomo, eletterato,
Le Leggi di una Donnicciuola, che q’ir altro avrebbe a tor
pirarne, e a pregarene di ginsuchio (come si sud dire) Lenozi-
ze, occasioni sono, difiui tutte le cose predette, e motivi di
un di qui tali muover, quando ancor tutto altro n’ fosse, per
ciò solo da ped de’ Fepio, una particolad persecuzione alla
S. Legge, in vendetta del suo disprezzo: e pure tal negazio-
ne deve faosi e fasi anche continuamente da’ Spani tutti,
che n’ vengon per l’ordinario ammessi à sacramenti, ne ofi,
ne loro figlie, ò figli, se vien dati in matrimonio à gentili,
se n’ se, sine injuria Creatorij, che varo è che sia, fem per
altro, almeno, nelle loro occorrenti malatie, inche è com-
mune à tutti, che Spani D’ Sieno, il chiamad i Magi, ò ma-
Lefici, che co suoi Nabolici e sorcyni, è incantestimi ne Bu-
ghino il demonio, ò Le Mari espiritì de’ loro de fonti, cau-
santi, come pensano loro Le dette in fermità, in chei suoi
congiunti n’is fuggon concorrere, coll’apparecchio delle of-
ferte, divivande, Butta, composizione di quarte, ciam belle,


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90

e cose simili, il di cui cesso, e qui, se pur in altra nazione
del mondo, frequentissimo, oltre à pani d'oro, e d'argento, e mo-
nete fatte di carta, che parzialmente si danno à credere, che bru-
giate si convertano in veri, nell'altra vita, per ajuto di quelle
anime, ò Spiriti, pe' quali Le offriscono in suffisidio, e per ajuto
di costa, per tutti i bisogni, ò necessità, che cola come pensano,
auranno.

C tornando al proposito, se pur vogliano
i Gentili prendere un Padre, e particolarissimamente Dio di
concorra, non ha scampo in queste case, ò luoghi di Tunsí-
no, che son tutte caponne, con sue pareti, per lo spiro fatte di
canne da gettarsi in terra con un sol calcio; Suggire, potrò
si il P. o' Sacerdote Tunsínico, e con altro vestito Binged ciò
che più L'piacia, ma dò il P. Europeo, la cui faccia senza
altro né fa testimonio d'accusa ò à negarlo, al primo aprir
bocca, ci convincerebbero, d sapendo noi parlare quud rena paro-
la, in che (se pur è'intendano) s'intendan pur anche che:
noi siam Padri iStranieri, e perciò per Legge centuertale del
Regno, e partìslare contro i effetti della Legge Spagna, pro-
ibitione d'auesto, etrovatici da' consegnarvi à Governatori
delle Province, e dà questi irremissibilmente della Corte.

Mà ne quando pur torniamo alla barca
per correr La Provincia di nostra Missione. Sid più sicuri,
che in casa, ove istiam in tutto Silenzio, ò come se d' vi fos-
semo, per non dar occasione à vicini di far molte interrogaz-
zione sopre esso, ed esse nd poco moleste, difficili à dar loro
risposte si adeguate, che pero è molesto anche n volendo n
dieno indizio diciò che v'hà, e molto più, quando La necessità,
ò n poche volte anche l'indiscrezione n cinge d'infiora
il Padre à satisfar ai molti, e molte, che è per n lasciar sen-
za di alcuna persona de casa di notte, ò perdad dluogo à suoi
Consorti, figli ò parenti, n han potere divenit di notte ò
permalì ed infensi Vicini, che ne Spierebbero, e saprebbero
l'intento con danno del medesimo Padre, e Xpanità; a quali
tutti con Sommo Secreto si mà in domma, è necessario ac-
correre, en Lascargli in abandono, sendo tali, che se D cosi
n mai potranno efed altamente ajutati: questi, simili
periodi di casa dies, all' arrivav alla barca, n ce sfiano, mà


Page 177

Si commutano: e la ragione è perché 2. Sorti di barche (oltre alle pescarecie) V' hà qui in Tientsino; L'una de Mandarini, che sarian, come diremmo cothi, Le carvozze; L'altra mercantile, che sarebbe à dire, come cesti il carvettonè, d'carri ordì: marj

Or nell'un genere, el'altro è necessaria molta destrezza per farne bene le parti, perché, se di Mandarino, è necessario l'appoggio di alcuni [di essi], che n'd facilmente danno il loro nome perché e à prenderselo senza licenza, come diremmo cothi (del contestabile o altro Principe e Duca) B Lasca die per molto ardire, e di correr un gran pericolo in esperne de mandati per viaggio da altre barche, egente Madarinesca, alla volte d'quel Mandarino medisimo, cui nome ad- difisi di prendere. In oltre è necessario i Catechisti fatta da Soldato nella medesima barca, vestiti loro vestiti, e barrette, e sapèd finger bene, sotto pena de fieri scoperti, e saputi quel quel che sono, e con ciò causar maggior invidia, e dispetto a gentili, e genti d'Villa, che n'd aman vedere prefio loro contorni tal genere d'imbarcazioni, che n'd vengono ordinariamente, che per processare, indagare, e far altra oppresfionè, d' danno al- la Villa, o paese.

Andiam dunque per lo quiù in barche mercantili, o carvettoni, ma come mercantili, se ne può vendiamo o compriamo un fil di seta? Le tali han per lo più due mogli, e mariti, e le dete più che quegli mercanteggiano 2° Duso di qui, e pur in nostre barche n'd v'ha, né si permette apparire una donna! In oltre le barche mercantili van continuamente alle fiere, e mercati che son prefo alle riviere di fiumi. Le nostre n'd van per colà, se n'd sev' habbia, dopòni d'ivi nè vendon, nè comprad cosa che sia, se n'd il necessario vitto per il Padre e Catechisti. Or vedervi giù in pubblico mercato alla ripa del fiume approdare una barca in foggia mercantile, e delle più grandi (sendo così necessario per il P., e Catechisti, che ivi hanno (sìpuo dit) sua casa) e con 8. o dieci giorni in sfiod di sua età e già conosciuti altre volte in tempo di pace per alcuni della Chiesa del Sig. Del Ciella, non sol da' Xpàni', ma anco da Gentili, e tra questi dàrò pochi ora vinegati; or dico tutto il sopradetto, come occultarsi


Page 178

occultarsi, D. ancora interrogati, e Domandatine, che rispon-
der che adequi? Si crede dò lasciera davvi licenza di paltiù
quindi in avanti con qualche onesta e piccola compra e vendita,
che facciano i Cathhe Kisti me desimi, come altre volte nel
principio di questa persecuzione, in qual tempo si permise lo-
ro qualche onesto contratto, e n'ebber conciò facilità di scor-
rer almen essi la provincia, ed ajutarne quanto più potes-
sero i Jopani, mormoranti i Gentili, chè con odio, chè senza
che igia Cathhe Kisti, e gente della Chiesa Lascian ora da
mercanti e Contrattori, ne degni istessi lo negavano anzi
Si il confessavan per te D. Fesi, dicendo se già o sped Cathhe-
Kisti, ed ora in questa persecuzione farla da mercanti.

Nel resto per tornare onde uscimmo dico
che è pretendere il gettad, come si dice La polve negli acchi
al mondo tutto, il voler dire ò pretendere, ch'il P. popa Fas
Secretto in sua barca, N. Sol per Le poche vagoni so pra addot-
te, ma per altre infiniti, che per brevità si tralasciano, ad una
Singolata N. è da lasciate in Silenzio, la caritativa indiscre-
zion de Jopani, che colle loro dimosione, e presenti ci fan-
no il molto più vengon dalle sue ville, ò barche con sue ca-
metre di rito, ò brutto, ò anche monete, e con una qefida ò
vaso inverniciato, à modo di urna cò suoi boli, ò boccon di betel
e carea (che diriamo qui boccon di tabacco da mafticare D. L'
uso di tutto questo Grindino, D altre parti orientali) or Le
Sopradette cose tutte, che meglio fora in no portarle, le ven-
gano a preventad publicamente, ove sia che s'incontrino e
ciò che peggior, e che n.p siamo a tempo à prohibirlo gli [min-
tre parlar di ciò anzi tempo, Si aurebbe, come do mandarlo, e pro-
ibivlo gli, quando già contato e fis entrano in nostre barche.
M avera uso più che si emendino in altra occasione. il che
fatto da me con qual che cerimonie, ne fui poi ripreso da Ca-
the Kisti, dicendo aveva io disgustato que buoni Jopani.

Ma pur venire al proposito, dìspi, e dico,
che n. manca di moral miracolo il poter noi così andare, e
corred La Missione, senza gerci sped withi Saputi, e in con-
seguenta ancor presi e condotti à Tribunale: tanto più che
sia che voglia, che n. popa qual si via giudicarse; ò punirsi,
prù


Page 179

puo n per tanto qualcun chesia Fermani, d'appresentarci:
e qui n v' ha di copo adunarsi molti percio, bastando un sol, che
sia, e dia nel tamburvo, che v'hà in qualsivoglia Villa, oter-
ra per piccola chiesia, come trà noi La Campana, è conciò chi-
amad tutt' essa, che subito han d'accorred alla piazza, né pos-
son negarsi, come à cosa Di officio publico, à che se n' venif-
sero, si es perrebbero ad efer accusati di calumnia.

Si concluda dunque, come noi concludiamo,
che la paterna Provi denza del sig. provvede questa pia-
nità per modo miracoloso, conservando loro i suoi Padri e Ma-
estri, senza il ministerio de quali facilmente s'estinguereb-
be in loro la fede, che colla amministrazione de Sacramenti, si
conservan solo, ma sempre più si aceresce, aumenta: epenza-
va noi, nell' cedid così terribil decreto, contra la nostra S.
Legge aveamo à poter più corred nostre Missioni, in cui co-
me andar senza, nostri Catechisti, e come questi senza efied
conosciuti, particolarmente in quelle istesse Chiese e duo=
ghi, ove altre volte vi furono ad accompagnare il Padre nell'
amministrazione, così come ora intenta di fare, sendo che
i Gentili, in più d'essi perseguitono, e multavono i popani,
egli obligaron al protesto dnn più seguire tal Legge Di
Sua Lang, ò Franciera!

Non per tanto, io giudicio, e con gli altri
Padri, che il castigo replicato della Fame, inondazioni, e per-
tilenza con che il sig. Del Cielo fe maneave tanta parte di
Sudditi al Regno, quanto il suo Re ne tolse alla fede, cioè
la 5^ parte di esso, come si giudica, fece aprir gl'occhi à
più d'uno dè nemici gentili, che già Nardisen muoverii
effi, o muover ciò contro la Sua Fede, che cho sia, che veg-
gano, e sappiano, Del Padre, e Catechisti, e Sua
Legge, e Suoi
Professori ancora.

Relazione della Mi=


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Mission del Zunkino nell'anno
1715.
Per il distretto del
Padre Isidoro Luiz.

re mefio. Dunique tutto il sopradetto necessaria-
mente à presupporvi per la notizia dell’istoria, anzi di venire
ad essa, è anche necessario un altro piccole proemio cioè: che
la Missione del Zunkino già tutta nostra, da 40 e più anni
nella infelice asperza de’ nostri, fù in parte occupata da
Sig.° Sacerdoti Francesi, quali ottenuta dalla S. sede La
Dignità di Vicari Apostolici nella divisione delle Due
Corone Spagna e Portogallo, fin ora coll ajuto de’ nostri
Cathedrati, a quali conferirono il Sacerdozio, e Secero di Dij-
cepoli de’ nostri Padri, Operari della Missione, si tolsero le
Chiese più principali enumerose ed distribuirono ad al-
tri Missionari e Religiosi, che venner dopo e particolar-
mente à que’ del Sacro Ordine Predicatori, che fin ora,
ivi permangono ne’ distretti della Provincia Austale infe-
riore, benché in molto, han certo il meglio, e più nume-
roso della Missione, e ben ristretto in poco spazio, con che
han Facilità maggiore e continua d’assistere à loro popoli
il che n’ pofia no cui restaron le Chiese più piccole, e’
sparte in diversi, e disstantissimi luoghi, con che ci è più-
difficil l’accorrere e somministrar loro gli ajuti spirituali
necessari. Sendo che in cena intiera Provincia di 18, o 20.
Territori, n’ habbia quanto cpi in 3 soli reci (ped quanto
Diecono) 30 mila balerzati.

Nel


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Nel resto delle Province, che come abbia detto son. G.
vrano e sig. Vicari Apostolici de Sacerdoti del Regno, de
quali altri intendono la lingua Latina, e credo sien 3. al-
tri La Leggono, in D'intendono, altri ne pred da Leggono, se
D in carattere Tunfino, che per D aver tutte le nostre Lette:
re Europee, e Singolar Lér, el il Syllabico emediato, han
grandissima difficoltà di pronunciarlo, e impossibilità di seri-
verlo D'avendo carattere per ciò: e così D senza grandissima
Difficoltà pronunciano la parola Corpy, necessaria nella con-
secrazione, e L'assolvo, necessaria nell'assoluzione. Sacramen-
tale Di che se, o no, equante volte si abbaglino, lo considerino
essi i Promotori, che ciò a noi in pertiene, e vorremmo noi, che
tutti essi tali fossero, che potessero esser nostri Maestri nell'
opera delle esfissioni, come lo sono nella lingua Tunfínica
sora propria, e nativa.

Soltine dunque i 3. Distretti Domenicane so-
pradetti, e 2. altri nella Provincia Orientale, assegnati à R.R.
P.P. Agostiniani Scalzi, che qui entrarono in numero di 4 nell'
anno passato dopo la morte del buon P. Da Gio: di S. Hyor-
tino, che di coTh avenne il primo in questo Tunfino nell'
anno 1701. nel resto del Regno, per parte de Sig.° Vicarij
Apostolici V' ha buon numero di loro Sacerdoti, parte anti-
chi fin dall'Ilmo Sig.° Auvense, parte di nuovo istituiti dal
Sig.° Basilitano solo pretetto Successore, il quale estiliato
dal Regno per decreto Cale in quest'ultima persecuzione
Del 1742, vivendo dieci col predetto Sig.° Auvense, Si
Lasciò dinascosto refrave in Tunfino ricoverandosi nella
Provincia detta di Nghi an, ove essi V'hanno buon partito,
è ville Sicure, da poter demovare, Chiese, luoghi, che s'ad-
discen ricervero.

I nostri PP. poi han loro Chiese alte
grandi, altre piccole, sparse in tutte le 6 Province del
Regno, e più nella Semiprovincia di Boccina, evenn'ha po-
potes penetrare P. Europeo, per essed frontiera alla Cocin-
cina Regno già unito, e gia ora diviso, enemico. La diffi-
coltà dunque, ed il merito (come si può supporre) de nostri
Missionari, è maggiore, per lo spazio maggiore de luoghi,
me


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ne' quali sia necessitati andare, ed il numero supponiamo che di poco diminuisca, o sormonti di tutta la Spagnità degli altri Operari tutti quinti insieme, e come crediamo, e ne contammo il numero avanti della persecuzione, potea spettrà arrivare à cento mila battezzati.

Nella persecuzione presente n'ha dubbio che molti furon quei, che esporta tribulazione, et per secutione, citò amementi cioè lasciarono la fede, e dieffi al... cini, ò i più, sol pertimore ed estrinsecamente, i pochi, di loro mal animo, e poca fede, e di essi alcuno, come suo. Le anche formale. Il portata, e vero inimico. Attento ora il genio, e natura di questa gente, in un decreto di S. Ciero, pensavamo v'auria più d'ago all'amministrazione de' Sacramenti à questa povera Spagnità, almeno per man degli Europei; ma ciò che qui è era impossibile alla natura, supplì miracolosamente la grazia. Souvenendo il sig. colla sua infinita pietà à questa sua minima greggia, col castigo replicato al Regno tutto che voglia o'ndovoglia m pico in caded in ragione, di che il sig. del cielo rendea l'oltraggio fatto gli in proibid la sua Legge confespendo il Cielo per il sig. di effo.

I nostri Padri adunque in quest'anno 1745 del quale scrivo al presente siamo cinque Europei, d'un solo funzionario: il P. Superior Francisco Rodriguez, il P. Stanislao Maciade, il P. Abraão Reyés, che in Agosto passò a ricever il premio di sue gloriosi fatighe, e li successe il P. Gio: Batia Meffarj, il P. Manselle Valles, e di nuovo il P. Franciscus Ciave, ò sia delle Chiavi, che già appresa. La Lingua fu deputato in questo medesimo anno, per una parte della Provincia Austriale: e questo ultimo abdicativo, et qui non them digny vocari Missionarius, che iscrivovo la presente per averii costi qual che motirizia di questa Missione tra le piú numerese, e gloriose di quest' Asia Orientale, e faccio il 6°.

Certo tacitamente sí mi demanderà perché diserivo sen del succedito, ò papato per mio distretto e Provincia.


Page 183

Provincia, ma à lo difetto alla curiosità di tal domanda, rispondo prima che nò ni incumbe, né sfondo de pututto per ciò. D. che nò ho nè è facile l'aver le notizie degl'altri Cadituti per rescriveme ad giusta relazione; Giudicai nò pertanto ri: Latarne questa piccola ombra ò compendio del più minimo Operario di questa Vigna del sig.r per di qui far passaggio chi dò, al molto più che i Giganti, ò sia i più fervorosi d'essa che son gl'alti Cadri tutti oprano in essa, ò soglion per lo più operare in servizio di Dio, e del prossimo, sendo che per l'odìniario è commune el istesso il modo di operare in questa Missione, ed è alle volte accidente di aver più, ò meno Sacramenti in un anno, benché nò si poscia per altro negare che la diligenza di un buon Operario. Càrè Sorged buone viti, ed in maggior numero, anche in terreno più sterile e meno adatto al produrle, di che altri meno diligente, ò in terreno più fertile: Ed io mi confesso d'efed di questo numero, e nò de diligenti, e fervorosi Operari.

Os quanto dunque alla mia relazione, come che dall'anno della persecuzione 1412, fin al anno presente 1415 (che che sia degli altri cìgchedun nel suo detretto) io certo nel mio di quote Cad quasi nulla, ne può uscire dalla casa, per nò disprigiono, que dimorava, senza nè pur fiata te, quanto meno andid di operare, ò dar indizio di che iir Hof se, ove ne anche a qualsi via, che per disgrazia il tapefre e perio venisfe per riceved i sacramenti, amenettervamo alla prefenza, e così era, ed è necessario in tali urgenti occasioni e nuovi Editi di proibizione della S. Vegge, soppiena d'effet subito is coperti. Se si dà adito a pur rino, per il poco secreto che quanto a ciò ha in Tunfino, e nè può agli infermi e moribondi accorrevano per la meda raggiune, nè si può a meno in tali occasioni, se nò vogliam perder gl'alti tutti per l'acquiebo di un solo, cui in tal caso si manda alcun Catholista ben insegnato, che l'aiuti colla raccomandazione dell'anima coniuta, che qui ha tradotta in Tunfino, e che insieme gl'in segni, sugggerìca l'atto di contririone, egli afista, per quanto Si qui, sino al fine.

Nell'anno po 1415 col favo del Sig.r potendo


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94

potendo già uscire col derrilto Segreto nelle Chiese più sue:
ve, che son, n'de più grandi, ma de che han meno gente ini-
mica, e pico fervorosi Xpani, quantun que potremmo comini-
are Sin dal passato Dombre, in cui per favor? Del Sig. te-
nemmo una bicona festa vel di Del M. Gran Padre, e Pro-
to Missionario S. Francisco Saverio, in che ci potemmo adu-
care i A. ò 5. Padri Europei che qui stavamo nella Residen-
za di effe'lat, ove concorsero fino à A. ò 500 Xpani, ari-
ceved i Sacramenti, d oneral la festa del Santo, n ped
tanto cominciarrem dal principio del anno fino al fine di
efro, e sarà justamente ha relazione, Annua.

Anno 1715.
Mese di Gennaro.

Nell'anno dunque precedente del 1714
fremmo (direm cosi) quasi Semper correndo alla S. Fuggita
in alcune Chiese più fervorese: potemmo tener Le fette
Di Pasqua e Natale ed il Loro primo Di dell'anno perfet-
ti il picci solenne con qualche piccol concorso; D in fine di
quì di cola, in vari giorni, e tempi dell'anno, parte di che
stando nascosti, parte apparendo, ci trovammo con il B. del-
la Solite amministrazioni de Sacramenti, Dà mè torecon-
ne per mia parte il numero di presso à 600, confessioni
A 300 comuniconi, e battesimi poco più di 300. Fra A-
dulti, e ne congratulamme l'ottento, come qua-
si miracoloso, n' disimile à chi dopo lunga, e grave in-
firmità, arrivi à portarsi già convalescente fino alla Chie-
sa, in cui riceva, il (sia per bene) da tutti i vicini, che già
n penavano, o almen n si presto, vivederlo in un congial-
tri.

Ov Venendo al presente primo mese Dell'
anno, ben à proposito dell' apposta similitudine, che n
pensando accennai, immediatamente Dopo la festa del
M.S.C. Francisco Saverio, fu servito il Sig. così all'im-
provviso, visitarmi con rena buona malattia, che in due ò 3.
giorni


Page 185

giorni mi pose all'ebbrezzo, fui però servita N. Sigª nel
di disua purissima Concezzione, sotto il di cui misterio, in-
finite son le grazie ch'io ho ricevuto fin dalla prima età
in quanto il B. Siep° cogl'altri pensavano in darmi L'ebre-
ma cenzione torni il delirio ed alleggerirmi 'La febre, e dad
mi isperanza di salute, che nò si pote ottened si subito, ne
megli concepso il poter dir Mifia, e nò nella mia festa
del Sig° nel primo di Dell'anno, e cosi convalescendo sin el
di dell' Epifania, n'anco del tutto sano, ni imbarcai per-
la mia Missione, in che arrivai solo a 13 del presente

Lo dato il sig° entravi in questa prima Chiesa
detta di Dia otre fin d'avanti la persecuzione, intrigata,
nò per sé ma parte parti, d consue Lettere, e b3 fervoroso, e
nò sol frequente nella recita dell' orazione nelle Domeni-
che, e Seste D° il costume, ma anche da Medico, parte da
Catholica, cioè esortando gl'uni alla perseveranza nella
fede, ed affistendo loro anco in morte colla racomandarion
dell'anima, egl' altri all' abjeverazion de' loro idoli, e fal-
sità, edando anche loro il battesimo in extremij, ò pericolo-
divita &. per il che, e per i fanciulli, ed altri destituti, avea
già autorità concepagli da Padri, per il suo fervore, e bio-
na esperienza, che di se avea data fin ora.

Or questo tale, in così buon Fatto, ed in tal
fervore, e per si buon piano conosciuto datutti, anche gen-
tili (Chi ha dubbio, che per sua segreta superbia) Cui à
dad in un dacio, che il demonio gli armò di una certa ve-
dova cui sendo inferma diè dice medicine, e convertando
più del dovere, ancor quando sana, succedette ciò che n'ipo-
tea lasciar di succedere, e facil' è imaginarlo, d'bruciarsi
la paglia posta presso il Cucuco.

Hà qui in questo Regno uno lo dabi-
L'ultimo costume, e legge, circa i matrimoni, ed è che quan-
tunque sia qui permessa, ma nò Lodata la poligamia, qual-
si sia di esse, che il marito prenda, viene obligata a conse-
gnar per man de parenti della donna un scudo [diremmo]
e d'giulij alla Comunità della villa, ò patria di essa, in
testimonio


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95

in testimonio di che il tale prende la tale per sua consorte, e i suoi parenti gliela danno, e senza ciò non ha legittimo matrimonio in Guendefino, che che voglian dire altri Missionari, che si mostran poco informati de' legittimi costumi del Regno, o molto offerrati al Suo giudicio:

Or se sia travata una donna gravida, senza aver fatta la consegna suddetta, vien punita vigorosamente dal pubblico, e per essa i suoi parenti, e obbligato l' uomo a farla (se si sappia il delinquente) quando no, anche efsro levà punito, oltre la vergogna, e disonore dell' uno, e dell' altra, scandalo grandissimo, se pien popani. Il sopraddetto Custode adunque fi à fad la detta consegna, perché la donna n' fosse punita, ma con ciò scandalizzò fortissimamente i Popani, in sol di sua Chiesa, e Villa ma delle altre vicine tutte. e ne visevo, e bafarono anche i Gentili, che hanno di nostra Legge, che non permette che una sol Consorte, e egli spici che Holto, in sol fece la detta consegna, che qui chiaman Chico, ma si lasciò andar con efsro aned dopo il parto, sendo che potea, e dovea repudiare la il che qui si fa facilissimamente, particolarmante delle D. mogli, e in costa quiì che prended una moneta di rame d un de sicor paletti, di che resan, come i Cinesi, in vece di nostro God che sta per mangiare, e rotta Luna, el altro ped mezzo, lasciavalla consorte la sua metà, e guidarla dall'altra ped se, e efa avà consegnad la sua parte al pubblico, intefimonio di suo ripudio, equindi resta Libera a prended altro marito, e collocarsi in matrimonio con altri chi si voglia.

Cianto spisi crebbe la sua stoltizia, quanto, Divò così, guardò castità, n accettandosi più con efsa fin dal suo parto, alla sua morte, che succedette 2.03 anni dopo, in che finalmente efsi quest' anno, venne à confessarsi, ericonciliarsi con Dio dopo si grande offesa, scandalo dato à tutta la Chiesa, e Provincia, ove egli Iava, ed era conosciutissimo per Custode, e bd Servorozo, Di sua Chiesa.

Ha il detto S. altri Batelli, etrò primi della Villa, d'esercitarono, od esercitano ancora le prime Cariche, e concio nella persecuzione, avisaroni i Gentili al


Page 187

Gentili al Detto, e suoi fratelli, che disfacerò la Chiesa,
e faceffero il suo protesto, e consegnassero l’imagini, o panno,
che loro piaceffe. Rispefe il detto, la Chiesa esser sua casa,
e concio d’essersi obbligato di Carlo; quanto all’imagini, o panno,
consegnarono alcuni frammenti, e imagini vecchie & cre-
dendo in ciò far bene, en considerando, chen Leped vecchio
è nuovo, ma Leped cosa di religione causava inciò la ragion
di delitto; e similmente il protesto lo fece à sicco e nome di
compagni, o fratelli, diche lasciava la legge di hoa lang,
e ciò si pafha loro D. La più comune, sicura opinione
e saria ajutod à perder quella spanita più di quello di’
perdette, il seguid la contraria; e così anco l’intendono efi
Stefi colla loro natural theologia, con che apprendono, che
il negad la legge del sig° del cielo, sia formalmente il
negad la legge di Dio, e il negad la legge di hoa lang, sia
negad la legge di un Rè Franiero.

E incredibile, quanto fece il demonio,
perche qui n’entrofe il P.° e per 3. giorni (cosa che m’inc-
cide in altri luoghi) insisti per Lottento, en me restai discon-
solato, perché l’entràd in efa gli come aggiunger ollo ad-
una lampada, che stà per estinguersi, s’ebbi una buona
notte, arrivandole confessioni quasi à 60. ne offa, che
n’offred tutte della md. Villa. Sendo che i Jopani convir-
cini, che qui vennero, n’aurèbbed potuto riceved i Saue-
menti altrove per lungi; ed il P.° n’ cercava qui le a-
mine precisamente di questa Villa, mà inquesta Villa
Le anime de’ Jopani, sopred di qualunque luogo, patria o
Letto.

Ma andianza già ad altre Ville, e parti
se può cirriceveranno: S’incontran per que 2. ó 3. Chiese-
suffitenti per la visita di una notte per ciascheduna; mà
nell’una dieffe la principale, per un maledetto borro che
facea da Sicia o via Capo di Villa, e Stava ivi nel mezzo
del comun camino, nel seco tempio dell’idolo, n’ si av-
rischiò il Guardian della Chiesa reciveremi in efa, con
che arrivamo in secreto, i vicini Jopani, che dinotte tempo
venissero alla barca, come fecero, en sendo alla capas
di celebrare in efa il Santo Sacrificio, ci fermammo n’
ped


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96

pertanto 2 notti, in che sì Confestaronò à 60 persone, e
con ciò partimmo subito, perché n. si notificasse à Gentili
andad pericolà la barca del B. o Macbro della Santa Legge,
spassando un piccolo, e lunghissimo rio di tramezzo, ci po-
nemmo alla barca del fiume reale, ove si trova la Chiesa
detta di Rè Ngò.

Era questa una delle più fervorose, e innocen-
ti Chiese di questo territorio, ed il borgo, o rione di essa, è tutto
Jopano, m. pertanto per effet molti i rioni di questa Villa, e la
maggior parte Gentili, nemici di Jopani, appena rescito il
Decreto contro la Legge, arrivarono qui alcuni Ladroni, Cursi,
e ingannatori, e fingendosi Ministri Sali, condannarono
in un buffalo i Jopani, ed oltre à ciò, in un giulio, ed una mi-
sura o quartuccio di riso da portarsi all’idolo, quale obliga-
vono adorava, ed offerire il sopradetto, quasi per chieder per-
dono dell’averlo lasciato fin ora, ecio’ ch’è peggio, tutti dal
primo all’ultimo, uomini, e donne fin da 10 anni in su,
cioè, dixem qui, dagli anni della Discrezione, furono em-
pia, e miserabilmente ad eseguire quanto venne loro im-
posto da quì diabolici, e malaggi miniftri del diavolo, che
venuti con Gentili (che negoderono in Sommo) vennero ad
ajutare, e obbligare i Jopani a tutto il sopradetto: che (ciò
che qui è da notare, ed ammirare) era, e fu tratto un atten-
tato, eve’: Jopani aveffed accuto animo, e forza, n. lo à
néuna cosa restavano obligati, ma anzi rifondevano negli accusatori la calunnia, aque che venivan
per prendere restavan questi, e capto, quam absconde-
vant, come dice il Salmo, apprehendebat eos.

La ragione di tutto efo è, che il de-
creto Siale dava nemmeno di tempo à poter accondere, ò co-
me dicea, apparecchiare, e consegnare i libri, ò imagini,
e cose pertinenti alla Religione: e que maleddetti ven-
nero dentro il mese, conseguentemente, anzi dispirare
il termine prefiso dal Decreto Siale, cioè bastava per gra-
vemente punirgli. In oltra ciò che si prohibiva, eran
decose appartenti alla Religione, delle quali efi n.
ne travaron alcuna, e quando l’aveffed pur trovata, n.
avrebbe


Page 189

arrebbes potuto far nulla dentro il prefisso termine del mese.
Qui: nel decreto n° si dà autorità, nè si parla di obligar alcuno ad adorar chi che sia, nè idoli, nè spiriti tutelari, mani, o Benati di qualunque sorte, e i detti altro paf laron l’editto regio, che di ciò non può farea motto. Di qui L’esecuzione della causa de’ Ppani, nè si concede per decreto reale, se n’è a Governatori delle Provincie, e l’estame a’ 2. altri Tribunali Superiori, detti di Ti, e Kyèn. et è de: Letto in qualunque altro (benché Prefetto di Città d’Oerra) L’ingerirsi in ciò: e come, quattro Ladroni ardirsi ad esaminare punire, e obligare, oltre al termine della causa, tempo, e d’oro arbitrio, ecommodo togliendo dal fisco locale, e per se prendendo il denaro della pena in che à sua volontà punirono i delinquenti ancor ditali.

Mase pour maè altre volte, certo in questa occasione si fe’ vedere, quanto sia vero qual provenito, che dice un: Led pini un esercito, quanto sia vero qui di pecorelle capitane ti Davin Leone, che un esercito di Leoni capitanati da una pecorella. Il principal de’ Ppani huon timidissimo, al primo esser preso, pierdette, dirò così, il giudizio, e à tutto sì Sotto pese, che que’ malaventurati ribaldori, Dovofflero obbligare, e à suo esempio, o anco comando tutta Lavilla, o rione se: guì appresso, senza mancar quid uno, Salvo una, o D Donzelle di più giudizio, e coscienza, che si absentavono in tal giorno, e così si liberaron di ogni danno, e speciato, e serviran per testimonio, evimprovero à tutti il modo, e nel di il voto de Ppani, uomini, denne, che nè ne seguiron l’esempio d’il modo; e nel di del giudizio, n’ trovesan scusa di sua impietà, Delitto.

O avieniamme era dopo così flebile storia a P. Missionario di essa, ch’era questo vil Soggetto, che scrive, quediam, che hà a fare? Certo Diranno i più critici Operari o Theologi Europei, Seguir il detto nell E-vangelio: Malo, male perdet, et vinea illum Locabit aliij agricoly &. Ma Seio Diceffe, che anco nel medesimo Evangelio si Legge: che nolo mortem peccatoriy, e veni Salvave justo, sed peccatorey, et n’disotico tibiusque

Septij


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97

Septiey, Sed usque Septuagies Septi, e che il md° Sig. rije-
ponde à sopradetti Thetti o rigidi Theologi: Cunté, disite quid
est: Misericordiam volo, et non sacrificium; D mi mete-
ra di fuo dì modo mite, di che gli afpolvei tutti (almen qué
che vennero) colle circostanze però dovute, delle quali la
prima fui, che, perseguiti, per disgrazia in altra occasio-
ne per l'acvenire anche più fortemente, che sarebber ef-
si per fare e data di ciò buona ripposta, e sodis Qazzione,
con sua salutad penitenza gli Lasciati in Dio riconciliati
con pae.

O venga alcun zelote, e col microscopio
De Spàne Europei pretenda vimivad quel sottile Laovo
gran colpa, egli Lasci Senza da Sacramentale afpoluzio-
ne, che seguiva da ciò? Disperarne quel do qui, e per il
meno proseguid ne suoi peccati, et aggiungerne di nuovo,
e porli in periculo, che fino ad ammetteoli, e dar porve-
magiod di loro conversione, i molti ò pochi, che ne accade-
se morire, moralmente tutti rebbad condannati : che quan-
to audiamo all'ultimo rimedio della vera contrizione (la
divera no basta) vorrei io interrogar questi critici tali, Se
sì contenta fero effi, quantunque Religiosi, ed in Stato
Di perfefzione (come s’ha à supporre) che stando epe
in extremis, io gli lasciasse all'ultimo sufridio della Con-
trizione, e n fofe ad afridergli in quell'ultimo tempo.

Ma proseguia l'istoria, eveniamo dal-
tri racconti, meno funesti: Di li papammo una Auto-
dia, ò sia Dogana Del Giùme, ove arrivando, qual'isia
barca chand sia di Mandarino, hala far parte à Do-
gancieri D'ipperarnesame dicid che vi ha in efa, che
Uomini sono d'quella sorte, che sono i tali anche tra popari
quanto più trà gestili. Cabarca in che ombra, o fi=
guva, eguali sia mercante è altri plebeo può usar d'
ese, d’I'an soggette à doganieri, i quali, pofsono, cob-
gliono fermare, De esaminade à Los piauve benchè
in effetto di Sol sua gente ma anche entro vi fope il
Mandarino medesimo. Di questanto il Cathefista ardi-
to prese il nome di un Mandarino vicino, e domandan-
do ingraria à dogancieri di l’obligafsero à descended sino
alla


Page 191

alla Dogana, dalla medesima barca die Loro risposta, i
quali diedero un colpo nel tamburo, ch'è il segno so-
lito, e cilicarono pafrad in pace, Stando intrattanto il
P. D. senza palpitar gli il recore, e colla corona nelle ma-
nie, che la pafsio, e ripafio almo 3 vei.

L'occasión dipapad questa impotunifisi=
ma fra tutte le Cuestodie della Provincia Australe, fi prin-
cipalmente per soccorrere una Chiesa vicina, che pervarie ca-
glioni avea già 5. ò 6. anni, che n'd gi potuta visitare. Tutta
questa Chiesa, vien composta (dicono) di una sola Fami-
glia, mà si grande, che dà fino a 120. battezzati, e più
n' aurebbe, se n' Bofe L'aves dato sin ora i parenti, in ma-
trimonio i suoi figli à Gentili, e conciò per l'Ordinario quel-
le vertiti efii, e lasciati senza battezimo i nepoti. Nau-
sebber per ciò ad efed quegli ammessi à Sacramenti, men-
tre Si nnalamente collocaron i suoi figli, e figlie in ma-
trimonio. mà Siamo in tempo di persecuzione, ed abbiamo à
consolidare Le opa rotte come dice La Serra Scrittura di
quefi gveri Neofiti, e porci muro trà Dio, ed effi, ed in-
battanto ammorendogli, che esortafero i loro Generi, e No-
ve, à prended La Sede, edato il batesimo à nepoti per ande
innocenti (Senza io non gli ammetto al mio tribunale) gli
lasciat tutti confessati che arrivarono al numero Di 34. ben
Sodisfutto dell' ottenuto, parti di Li jper altra Chiesa el Bro-
vincia.

Ben vero, che almeno altrettante avea-
no ad efed Le confessioni, ma per aver ipiu degl'recomi-
ni concorso al ristauramento triennale Del loro tempio i Do-
Latrico, cosi obligati da Gentili nD si trovarono atti à rice-
vertal Sacramento: Dico non si trovarono effi, n'gia io,il
quale offers loro il perdono, contanto che si liberaffero dicìo
nel triennio, o anche biennio venturo, sopra che è da sa-
pere, che sendo idetti dovo tempi copenti con paglia, han-
necefsità di continua restauratione, che difficilmente
paffa di 3. anni : et adépra ha à concorrer tutta la villa,
come à cosa pubblica, con prema à traggrefiori, e questa ad av-
bitrio, quale Sevedano i Gentili, che via in disprezzo del
Loro Spirito tutelare, in vendetta di ciò, La fanno gropifizi-
ma


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98

grossissima, e n’ha apppelleare, senza farci danno peggiore, e così noi gli perdoniam la pura assistenza preziosale, qual n’oppono evitare, con tanto, che n’affin più oltre ad ancor con la voce, è con la mano toccar punto in detta ristaurazione.

Sogliono i Spani di Finési, da man dati del proposito, attutto div, che n’lo faran più, ancore che oggi il Stefio abbia commesso l’errore, o nel Di seguente la Comunità sia per obligargli a quel si via cosa di superstizione, d’idolatria: n’ihiam però noi per sue parole, ma in oltre gli domandiamo del come faran per liberarsi nell’avvenire, e così io dissi loro che chiunque fosse diverso per liberarti da tal cooperazione per l’avvenire si facesse avanti, Dio gli dare il abolizione; i più n’vennero, etra espi un certo beilure, che recentemente aveva condonaro ottenuto una certa dignità, per la qual sostenere, era obbligato ad orad in ogni anno il detto spirito; il che per n’esporvi à perdere la Dignità, n’ardiva lasciare, ne per quanto io l’etortaf. Si, volle cedì punto di ragioni, e così si refto mezzo approbata, benché colla barca dica dell’Spiano, eche n’agcia la legge.

Quandando qued il Giunie in sù, l’incontrin molte Chiese già quasi distrutte dalla persecuzione. N’havean qui per la viviera difeso 7. ò 8. Chiese tutte sopra 100. e 200. battezzati. E più di che materialmente, e spiritualmente n’del tutto rovinatte, ma endomemente dannificate. Con che dando già avanti La persecuzione fin à 350. N’ne diedero nel presente anno, che 250. né per ciò ne restai discontento, e la ragion’è perché il genio timidifirmo de Trunkine. Si lascia portate dal primo impello al grado più infimo del timore, e perciò n’ardiscono apparire, né dar mostra, che son più Spàni, anzi alcuni furon si stolti, che si portaronò à vere i dolatrici (diceano) sol perché prive à Gentili, ch’eran Spàni & n’pertanto n’opfion Lasciar ciò che appresetto, e ripullulian Sempre, co-me


Page 193

Come Legno gettato con impeto nel fondo d’un Fiume, da
và di là à poco à risorged sopra’ acqua, à 20 del Fiume, e
quante volte sia tornato ad affondare, altrettante risorge à
sopra’ spa, ecco il P. esuo Consiglio in van s’affatica mol-
ti pliari decreti, e proibizioni, e minacce civili a Padri Fra-
nieri, che i Funzini, cioè n’ostante, ancor con pericolo di Le-
vo vite ne asconderon lo. in tutto il Regno. D anno in anno
fin’ ora ne han ricevuto tra nostri, d’ Agostiniani più di 10.
altri, ed un solo di essi baderebbe, in qual si via Habitatione
diqualunque che sia, ancor che Mandarino, se ciò s’iscopris-
se, almeno, al presente di tradicarne la cata.

Dio dunque che per il solito de Fun-
dinesi, quantunque sia molto da deplovarne la perdita
Di n’ pochi, che diverso si ritiraron prununciaron alla
Legge, n’ pertanto poco à poco s’ivanno animando, e
andando per questi medesimi luoghi, e Missione nell
anno passato n’ebbi che 180, e contando tutti gli al-
tri cortarni a questi annesi, altri 50, dove che in quest’
anno, à contarne i circoncerni à 460. arrivadono le con-
fessioni udite; e s’ispera, che per l’animo, che van pren-
dendo ogni giorno più, nell’anno futuro abbia à crescer
il numero molto maggiore, di che pertentà al P. che
ivi corre darne de sue relazioni à chi deve.

Ma vediam pur qui l’idea di due
ville, o Chiese esistenti in questo medesimo fiume e
più volte visitate da me in tempo dipace. La prima detta
di Ke’ Lai, e la 2ª di Ke’ Buong. Nella prima una per-
sona di mediocre autorità detto Paulo, mezzo Tordo, e
per altro fervoroso ordinariamente ricco, e Guardian del-
la Chiesa, fui obligato dalla Villa, inimica della Legge
Col direi uso permetteva avanti; al d° Paolo, e Ospani, più
per disprezzo, che per rispetto) à tutte le opre che volle-
ro d’idolatria, fino all’adorazione, che qui si fa colla
genuflessione, ed inclinazione di testa (e supponiamo sia l’ istessa, che si usava, in Giudea, e.
si nomina adorazione, nell’ seno el altro testamento, in
tutta la Scrittura Sacra ) in oltre ciò, per che evitava
ogli’


Page 194

99

egli si fatto peso a tutte l’errupietà suddette, d’evito; che
già la perdita del suo denaro, che arrivò à quanto si asfeg-
nava nel decreto à traggrefroni, cioè 100. peccoli secdi, che
sono di nostra moneta Europea, poco meno che 30. pezze
da 8, o moneta di Spagna: qui spena gravissima, e costa
cighechedun seudo di 360. monete diniche, che son poco
più grandi de nostri quattrini nostrali. Felice, e quasi
troppo felice d’epo, se avesse il tutto sofferto, per n’
adorar il demonio, ed avesse melevato petto, e costanza
di Spanita virile, che n’averbbe copiosissimo, esto=
prabondante ricevuto il merito, e forse ne’per la metà
o quasi nulla n’aurèbbe avuto di perdita, sendo che’
per solo odio, e cupidigia di suo denaro fece la Villa tut-
ti gli atti suddetti, facendo la giughtzia, ò già colla
bilancia, ma (come cotti se dice) colla scuera, sendo
tutti essi suoi attentati, e n’avendo la Villa potere
per fas il Cliente Paolo n’avebbe la vittoria, ela Vil-
la gravissima pena, per grafsad i suoi limiti, e Sav
dipropria autorità ciò che solo pertiene à Presidi, tri-
bunali, e Governadori primari, e superiori, ò ancor all’
istefo Re di Sundfino.

Or venga un altro Guardiano in quella
istefa riviera, mezza giornata di cammino, sopra'
essa, che n’emendi L’errare, eterniniamo il mese. E questi
din certo Gioachino uomo già povero, della Provincia dell’
Austro, venuto rieoverarsi in questi monti, equasi già bos-
chi, ove n’V’ ha altre mine che di Legna, che vengon qui
con infinito barche comparvele i que delle Province infe-
riori, sapendo poco ò molto di medicina, el’arte di far ac-
qua vite, ch’è quill loro vino, fiù poco à poco involtrarse,
e già D più povero, annoverarsi ancora tra que della Vil-
la, ed ottenere anche epro il suo voto, se n’Superiore, n’
inferiore agli altri d’isiva qualità, e per saper alcuna Let-
tera più di que della Villa, atto à saperli, Seor’alcuno
avocato, per se stesso difendervi ne loro villerchi Tribu-
nali.

Obligò dunque la villa il detto Gioachino
à disfar la Chiesa, consegnat L’imagini, e Libri Sacri, e
fas


Page 195

Servirsi à formarne il corpo di delitto, esispondendo
opi che no, ed efped il tal uomo spici che astito, e come
tale asconder il tutto co' gli Sapefie. Or tornatevi dife
alle vostre case, ch' io nò profò far nulla per voi, ecosì
diré per absoluto il Gioachino, il quale mi ricevette in sua
casa del bel mezzo giorno, nò paftando alcuno in quella
viva in tal tempo, ed ivi mi ritenne due notti, per i suoi,
ed altri Jopani circonvicini, che nò avean forze à rice-
verme, e domandando io, come potea paftad ciò senza
La villa saperlo, che Tava ivi poco gorefho: vispòse. La
villa là molto bene, che qui sta il P. Maestro della Leg-
ge. ma B ardice tentare, o farne la prova, nè La potran
far netta, ch’iogli imbrogliaro il tutto. Se molti ne produ-
ceffe di questa indole il Sundfino, o almeno d pochi, nò
avremmo à piangere il Ginefrifimo esito, in che aven-
nero à terminare tante altre Chiese spici Severose e più
grandi, che miseramente perderonii, o restaron poco men
che perdute.

Ma per terminar il mese, fummo
quindi ad un ultima Chiesa il cui Guardiano è il Princi-
pale del Luogo, e capo d'effi tutti e CuiTode d'un Elefan-
te del Rè (Sono i tali mezzo Mandarini) et attenutici
ad agio 2. notti, podidid Le confiffioni anche d'alcuni
mercanti di Legna, Jopani ch'ivi Si trovavanò, termi-
nammo questo mese, ped andarne al principio del segu-
nte tened L'anno novo Sinico in una nostra Residenza;
e furon di que Fo mezzo mese Le Confessioni 692.
343. Le communioni, e 43. i battezimi.

1715.
Mese di Febraio.

Già mi tricevo aver accenato di sopra la Solen-
mità dell'anno nuovo, che così qui, come nella fina il
An.


Page 196

A di più festivo dell'anno, si serrano i tribunali,
fin dà 25 della Luna antecedente, e sino à 25 della
prima Luna si guardad le serie. I 3 primi giorni son
solenissimi, ed in essi si fanno sopra alcuna, i bonzi a-
sprono, ed adornano i suoi tempi, ove, e qui, e nella Cina,
van per lo piú le semplici donnicivole in gannate dà quei
Volponi, che sono i Bonzi, particolarmente nella Cina
ove v’ha Monasteri in finiti di tal canaglia, e di ephi’
Seritori di quella nedrâ parte; mentre qui (che che sia)
che v’abbia il diabolico costume introdotto da quell’an-
tico ingannato Re della Cina, che comandò in ogni 5. (ò
tante) miglia v’aveffe un tempio dell’idolo, i bonzi certo
han poco, che qui fare, e varo è il monastero, che v’abbia
no, e meno le bonze, ch’ènd in qual che tempio Solitario,
e di grande ed antica devozione, n’v’ha intrutto il po-
polato del Regno monasterj di bonze, né siuona bene a
Fun Kini tanta Vicinanza di Bonzi uomini, ed di bonze
Donne: percìò avuti in ordinariamente dispregio, e ben-
che v’abbia in ogni Villa il suo tempio dell’Idolo, e percìò
il suo bonzo, n’è questi assolutamente tale, ma per lo piú,
qualche pover’ uomo, che per necessità s’accoglie ad epro
per lavorarne i suoi campi, ò terra, che ordinariamente han
detti Tempi, nel resto valoghe una misura di viso da que
del luogo, affacendo una composizione di efo già ot-
to à modo, ò figura di un volo, Le offrisce in una
piccola mensa all’idolo in ogni o primo, e 15° di della
Luna, e ne riparte un per una à tutte quelle case, che
dievero il rito, rimanendosi epro col resto, cioè per il mu-
no colle 4 parti del ricevito, avendolo i Fun Kini –
per lo piú per cosa benedetta, dandolo ordinaria men-
te à suoi fanciulli, che li mangiano qui, come cothi le
ciam belle. Questo quanto al Fun Keno civìa i suoi tem-
pi degli’Idoli.

Nel resto L’uso commune è, che van gli
in genitori tutti alla visita dà i suoi maggiori parenti, pol-
tanto loro una piccola mensa di vivando in offerta, e rico-
nosimento di maggiorita, i quali nò perché ne restan con-
utile, ò commodo, dovendo refittuire per giusta cortesia
più


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101

più che l'equivalente il che Sau più, o meno 2° i mori-
ti dell'offerente, ed affetto de' Maggiori recipienti.

Per il che è da necessariamente sapersi, per
intelligenza di ciò che nel decorso dell'istoria molte ha à
ricorrere, che l'uso delle mente di qui e l'effet fatte per ap-
punto à modo de nostri tamburri di cothi colla sua cornice ben
alta all'intorno, perché nè ne cadano i deschi, e bacini, e al-
tre vascella piene di vivande, quali se voglion multiplicare
in una mensa sola, le compongono una sopra l'altra
in si buon modo, che una sola mensa di esse può bastare
à saziad no persone. L'ordinario però è, che si assentino
(dico interra con soprani una fiora, o quando grave un-
na predella) A convitati, alle volte due, se vien persone gra-
vi, e se gravissime un solo ogli in particolare.

Di qui s'intenderà facilmente, come
sia facile il portar dall'una el'altre parte queste loro
mense e come sono obligati portarle ciascheduno della
villa à suoi spiriti tutelari, e idoli potendori ciò fare fa-
cilmente anche da donne, e fanciulli, particolarmente, quan-
do son epe poco men che incorte. L'apricolezza è maggi-
orità di loro feste d'occasioni di offerte tali, in che alle
volte n'ha che un poco di riso, o una piccola gallina.

Si hà talmodo, ò uso di mense, e mangiare
per barbaro (e con ragione) di Cinesi, e Europei che soli
intrutto il mondo scoperto hanno l'uso delle tavole, e sedi;
che nel Tungfino, tra tartari e nel resto del mondo, tutto -
scoperto n'v'ha; ord'è necessario, ben che n'd facile il postar
gioi nostre sediole per uidir le confessioni, benché altriu-
sin dè Letti percìò il che perché cothi n' sia di ammirazio-
ne, sia noto, atutti i R. Europei, che i Letti si, ma
con canne Sefre per tavolo, o pure una predella o nell'una
o l'altro soprani una fiora, e quando molto due enihil
ampliuy, però io uso gperlo priù di sediole, o cosa, che me
Sostenga Devei, per buoni rispetti, che qui n'è necessa-
rio riferire.

Principi chieduna delle Province di
questo


Page 198

questo Puntifino è fra Chiesa, ove una, ove più, con casa
Di Cathedra fissa, che noi chiamiam Residenze: benché
Sieu propriamente tali sien d'una sola delle di essi
nella Provincia orientale. che è la unica ove si pos-
son poco o molto adunadi Nti Padri, una volta l'anno,
o anche due, in alcune occasioni. Di tali case qui, o Residen-
ze ne abbia noi sparse in tutte le 6 Province oltre à Lo
de miracolo, dice così, del Sig° il poterle aver conserva-
te, tutte senza perderne una sola, benché per dar luogo
al tempo, gli mestieri in alcune di esse aspettarli il
Cathedra, e far d'una barca sua casa mobile che
più o meno sempre abita se ivi presso in ajuto de popo-
li con tanto secreto, ed lasciando in esse il più mini-
mo Segno di Religione.

Or La principale, e più ampla di tutte
Le Residenze e Chiese del Puntifino, e la di Le’vo',
ove vi ha un Mandarino, nò solo amico, ma degno an-
chi'efo, benché di nome, mentre Mandarino, in quanto
nò lasciano i loro uffici è impossibile moralmente, che
osservin la legge del Sig° del cielo, poiche sendo que-
sta proibita per il Re, sarebbe da questi subito punito,
se si trovasse osservarla, ella prima pena sarebbe il ped:
dod il suo Mandarinato, mentre qui le dignità nò sono
avite, ma tutte date dal Re di presente, che le dà, eto-
glie ad arbitrio, e benché questo Mandarino, di cui fa-
velliamo, sia tale per decendenza e meredito di sua
fedeltà da Padre a figlio, per già 4. ò 5 generazioni,
nò per tanto per suoi demeviti, piu il Re toglì sua
dignità, come per meviti de suoi antecessori Loro la de-
de, ed in effetto era più che 2. ò 3 volte maggiore ne-
lui principi di che ora bia, avendone già perduta la
maggior parte del governo, giuridizione, e sendo al
presente divisa tra due Fratelli che son Capitani Lun
de 200 e l'altro di 100 soldati di piccole galere, che
il Re loro manda guardare per ogni necessità, ed occor-
renza nel luogo di sua Residenza.

Or in questa Residenza sua, e nostra
dunque


Page 199

102

Adunque mi riceverono, e chiesero, ch’io tenessi l’anno
novo, e come che in tempo di pace questa Chiesa è delle
più nominate del Regno, così ancora è, e qui sempre s'è
quintiprima particolarmente nell’anno nuovo, inche
n’abbia libertà per la Santa Legge mondimente, sempre
non hà più nel resto dell’anno tutto.

Dieci giorni qui mi trattenni, e qui taz-
le il concorso, che passaron d’650. Le confessioni epiù
di Bo. furono i battezimi degli Adulti, mentre a qt’ in ogni
Libertà, ecco i Popani, e nel partire volle il Sr. Pietro Mi-
en Mandarino suddetto, che fosse io al luogo di sua
Residenza, ove dissi Mlesia, e confessai alcuni Soldati
di sua casa, e conciò parti, accompagnato da efì fino
al luogo della barca un miglio dixi, e con suo presente
oblitò in tali occasione d’anno nuovo, oltre sua visita,
che di presenza mi fece fin alla Chiesa già da suoi An-
tenati Fabricata davuto ancora in luogo di casa di Sepol-
tura, e perciò sotto tal nome potuta conservare, benché pel-
Seguita, ed accusata al Governator della Provincia nella
persecuzione passata quale mandando riconosced la casa,
otrovando in effetto i Sepolchri de suoi in spa, die sentenza
per iscritto e fferd la detta, casa de’ Progenitori De Fonti, e
provienne del Mandarino, e puninne severissima men-
ta L’accusatore, ben di ciò meritavole, sendo, come di fiero,
anche e fio battezzato, e di Li Apostata, e persecutore.
Or pafriamo al retro del primo mese, à Luna.

Cio che n’pozo (con sepio mia debolezza) tenj
nella mia infermità del dicembre passato, què pderà, il nò
poter accorrere à montagnicoli di Quaito, che fin dall’an-
no della persecuzione n’avean ricevuto visita di P. aleu-
mo, sendo della giurisdizion di mia Provincia, il quale
benché n’ lasciando dimandad loro aviso, pervenir mia
vicevere ne 2 anni passati, n’avendolo però poneto ottenere
per vari casi, e accidenti, in quest’anno ne avevo gia ricevu-
to parola, e per natale deveau venire al condetto Luogo, eco-
La Svammi con ogni possibil Segreto. Or come che per infel-
mo, intal di re quel potai celebrare, ben si può imaginare
del


Page 200

del come io potèa colà portarmi, od essi venire, se n’invano.

Con ciò dunque con mio sommo dolore di parando già del pin colà poter ire, mandai il Cathedrata à dispensar il Calendario Solito, ed i camini battere ch’io che Gofie Dulto, ò Infantino, quanti per la trova fe, che chiedersero il battesimo, e trovonne fino à 40, come mi riferì dopo che fui tornando alla Residenza di detto Sopradetta, cui pertiene il distretto di quelle montagne sopra posto. Dunque tutto il Sopradetto, ben si vede, che n’appariva quid esperanza di tal visita, tanto più che solita à Cari sempre nell’ultima luna dell’anno vecchio, et tanto già ora d’anno nuovo, n’avea perché più pensad in essa. Ed io avevo già mandato aviso alla provincia al più lungo a 6. d’1. della prima luna nella Residenza suddetta, que sin dalla 6. Cena del anno passato, n’mi era potuto portare, e perciò rimanean già bisognosi di ajuto spirituale.

Ma quel sig., di cui è scritto, che espaudivit desiderium pauperum, ed à quei poveri di Lasciò, senza il beneficio di vicevere, nè àme povero senza la consolazione di conferirne loro l’alimento Spirituale de’ Santi sacramenti, che dovendo esser quotidiano, come si ha nella 4. petizione, già si faceva biennale, e perciò, in quel medesimo di d. 17. del primo mese in che speravamo che della Provincia Australia (che così Dio disponendolo), n’apparivono me vido invitato da quei delle Montagne di Giùaito, che sapendo di mia assistenza in tal luogo nel primo di dell’anno nuovo, veanco ancor per un altro giorno di camino dal luogo loro condotto. Ed io dandone infinite grazie à quel sig. che di beneficio sigrande, fu servito favorirli, nè men que’ poveri abbandonati montagnuoli, che il loro Padre è Pastor, che n’altro più desiderava, m’è qui con essi sin al luogo donde avevano à partire per il loro distretto.

Or come che i benefici del deg. Sogliono ef- sed compiti per tutti i lati, se per noi n’osti, ò se ne impediscà gl’effetti, n’avendo potuto (per la molta fretta dell’arrivad in tempo al primo di dell’anno nuovo in [Ké Vó] completi una certa-


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103

certa Chiesa, che avisata n’venne ricevermi, né io poted La pot-
tarme, per dòver is in altra ore m’appettavan fino ad 80 confes-
sioni in questa occasione mi dìe il Signor poted Gernmmini à tutto a-
gio n’dol una, ma due volte ancora cise’ nel primo di del viaggio
e nell’ultimo del ritorno, in che udi di confessione quanti quid
vennero, o vollero riceved si Salicat beneficio, e Savion più di
50 all’andata, e più di 30. altri al ritorno, in che per n’ò aved
ivi altare. D il portatile rebbad nella barca d’ivi molto lun-
gi, n’poteron comunicarisi, è perciò Lasciatigli per altra oc-
casione più opportuna, à mezza notte ci portamo ad altra Chi-
esa, per poter celebrare, Dinuovo volled tornad confessari al:
tri Gio. che L’avean fatto 15 giorni avantí, e trovando, che
D’una Villa vicina n’d eran insemiuti i pochi Jopani, ch’ivi ave-
va, che perché n’avefser in effetto postuto, o perché n’ne fosse-
ro avisati à tempo, mandai il Cathedricta dav’ivi il battesimo
ad un’infante che aveva saputo, n’d l’aved ricevuto ancora,
ed insieme domandarne de’Jopani tutti. e del perché foper
venuti alla Vicina Chiesa, come al Solito. D in siame, par-
tendo io dili ped altri luoghi Lontani, gli diedi aviso, ed ordi-
ne di battezzad quanti Joper, che ivi il chiedefiero, e trovon-
ne tri Adulti, ed infante altri 10. che con altri trebanti chi’io
diedi Savon 20, che a’ndivenid à ricevemmni i detti Jopani mon-
tagnuli di Quai to, n’ si sarebbed conferiti, ò certo almen n’
tutti, con che n’ lasciai divendèd copiosissime, e infinite gra-
zie al sig., che di tanto di compati di questi poveri abbandona-
ti Jopani, e del loro S. (se vuole) cui già più n’papava
quel pensiero beneficio poter ricevere così singolare.

Or à parlar della breve ma copiosa Missi-
sion delle Montagne di Quai to come che n’ha altro modo ed
usanza particolare dicoverla, ed io m’ho Catta, e mandata, e
qualche Relazione d’annua a miei Ctr. Fratelli, e Conmovizi
di S. Andrea, ad essa mi rimetto, percio’ che pertiene agli an-
ni passati avanti della persecuzione, per sua notizia, ed an-
che di questo anno med. dìvei, se pur tempo io n’abbia d’iscri-
verne il Rieepo e di nuovo mandarne la particolare relazione.

Lercio dunque, che a questa spotta, quedesto
mese, in che La suddetta visita cadde, sol dio in compendio,
che


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che Le Chiese visitate furon 12. I Sacramenti Della Confessione, prefisso à 600. Della Comunicione più di 150. de battesimi tra Adulti, ed Infanti, sopra altri 40 oltre à 100 dati dal Cathedrata, come si è accennato di Sopra, e con ciò terminiamo puntualmente il mese, che per esser il più corto dell'anno, n’ha cioè di chiedere de più numerosi; e così fra quei di montagna, e di Città tutti d'questo mese furono i Sacramenti, 1240 di Confessioni, di Comunicioni 160. 18. di battesimi di Adulti, e 34. di infanti.

1715

Mese di Marzo.

In questi tempi s'icalamitosi L'avete vinto un mese nel Distretto, ove io fui numeroso di quelli di molte confessioni, si può ascrivere senza dubbio sterminio a miracolo della grazia. Nelle pire delle Chiese di Sol non deve, ma ne può immaginare poter entrare, e pure pochi Ghermani in alcuna di esse 3 intieri giorni e notti. sfendo che io n’ho che Fare, ma ne può la via di poter ivi portarmi nò sapeva rintracciare, ma andiamo all'istoria.

Voltando dalla giornata di Quaitò, per is Guggid la Custodia accennata, Summo per un picciol torrente al ladugio, o Chiesa, ove aveamo à tenere il di delle cenevi (ch’è qui frequentissimo) è perciò Cri mestieri passar di sotto un gran monte tutto di pietra, qua- La modo di volta chitetto al fiume e terra di sparico pos- comen della Chiesa di S. Pietro di Roma. Passan per iù sicure. Le barche più piccole, potranno entrar nella bocca della Spelunca, e nelle dimigrazioni resteranno in stacco o si appettan le correnti, giusta, perché se nell’auge del loro creddimento, nò potranno entrar nella bocca della Spelunca,


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104

Spelonca, e se nella diminuzione vestavano in secco. N.
Sappia, se di natura, d’arte, è abbia que’ fin dal principio a-
vuto il Giuome il suo luogo, o paesaggio mentre per ha te-
nuto qui prefio anticamente il Re La sua Corte, ben quò
eped, che per commodità di sfa, iv’ abbia intrapreso l’apriveri
l’immenso bocca, alla quale abbia dato luogo la natura al-
men per metà col suo grande antro: nel resto è per vedere
e lodar il Creatore, il poter passar in barca sotto di un si-
gran monte-tutto qietzia. Alla dà miracoli di natura paf-
diamo à que’ della grazia.

Sale fui in vero qual di un certo ricon-
ziato in camutito gia nelle sue lettere, che nel mezzo del-
la persecuzione nell’anno antipassato, d’ostante tutte le
permano del più indotto, etimido Cathé’fata, che Boppe
in mia barca, e pensando io che Bopserina tal velleità di
cosa nuova, come la sarebbe per effo La S. R. Legge, eccolo
venire in questo di di quaresima dopo la perseveranza
di 2 anni à riceved il Sacramento della Confessione, e
che che nd Boppe totalmente ben istriuto per si debol che-
stro, nd pertanto si trovo ben osservante, e con poca mia
consolazione L’animai alla perseveranza, per quanto in
tal permesso potea angustia di tempo che sempre cirma-
nea nelle occasioni di grande concorso, come ve’ in questo
Trimeqino nd Solo il di primo Di mà il tempo tutto Del-
la Quaresima.

La Chiesa, ovviò venne il primo di qua-
resima, Gli La di Lebat, principalissima dopo La so-
pradetta di sfe’vò, e vienni 3 di àvanti per ispedivimi del-
la Confessione della villa anzi tempo, Dad luogo del-
la Xapani Chiese convicine chel certo nd avean à
mancare di venire in di di bolenne. Concio’ dinque
iedi ne tre giorni suddetti più di 200. Confessioni, e più
di altre tante nel primo, e 2.° di di quaresima, e benché
al riceved Le ceneri concorressi di Sol, que’ che già gl’a-
vean ricevuti nel primo di dell’anno, e perciò concot-
vendo molti l’udifis alcun Gentile dis’, che ivi Tava
il


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il Maestro della S. Legge, e con ciò vi aveffe qualche sospetto, demmo nuova ch’io partiva. estando di giorno nay- coffo nella notte seguente con Cefirà quanti vennero, che furon 40. e con aver dato 10. battemi partimmo per altra Chiesa sufficientemente consolati. In questa Chiesa v’ha due Cienziati, molti Basilieri, e le 2. parti, spice del- la Villa Son Dpani, e bene osservanti della legge, e più il B. Staniero Gernarii qui per mesi interi colla do- vrata cautela, e v’è chacasa, per efio d alcun Cathefista.

Or andiamo ora dalle ceneri a Sepolchri; cioè per buona intelligenza à luoghi de' Sepolchri Eali. Ecosa per ammirare, come il duogo istesifimo di e ffe sia tutto de Spagni, che ne sono i suoi Legitimi Custodi; di e ne fan el quadie di e notte. Ed ivi prefso a goche can- me v’ha La Chiesa Dpani, in che adorano quale ishisi il Sig. del Cielo, la cui Legge, i medisimi Re con si empi De- creti perdono proibire, e impedire anticamente la maggior parte ancora della Villa adiacente era Spagna, ma nella Ditto papatto del 96 perseguita da’ suoi im- desimi, per la maggior parte si fuero addietro, ed in questi ultimo Del 412 quasi tutti la lasciarono: il distret- to però o parte inche Tanno i Sepolchri Eali, sendo qua- si tutti i Dpani, così si mantenero, e benché Lavici- na sidetta Villa, che col medisimo nome di Tu Bab si chiama, pretenda muovergli d’intento querella d’accusa per ciò, nè pertanto per nè poter trovi d’ prendergli cosa alcuna che serva loro di corpo di delitto, nè pofion, nè potexon anzi nè pure entrad in loro case e villa, o sia borgo, inche propriamente Stanno i Se- poleri Eali, nè pofion, nè poteron gnai Car nulla con- tro tal borgo. ò Distretto tutto Dpano.

Or in riverenza poi, d’onore di tan- ta Ceale autorità: ni una vete quo cui gafìare, nè per molta miglia all’intorno, almeno (per quanto credo) una mezza giornata in circa di efta per ogni parte: macio è per infinito danno de’ Padrì Stanieri, men- tre percausa della diversità de’ nostri, da loro volti, di

[UNCERTAIN: 1870]


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105

naso simo, e color poco bianco, è divastro, e capegli lunghi
alla donneca, n'prosiamo andad di giorno. ne è sicuro an-
dad di notte per il paßaggio, che, s’ha necessaria mente à
fare per altre Ville, ove è necessario rispondere à chi chiesa,
che di notte tempo domandi, del che va là, particolarmente
se allo scuro, e se confaci m’ s’ha l’intento, vestando con efe'
ancor chiara la faccia del padre, veste solo, l’andad in rete
ha quivì solped la gente grave, e Mandarina per andar
in secreto.

Pericò è à sapere, che L’uso d’andad in
rete hà quivi solped la gente grave, e Mandarina, la
quale vien coperta da una Tnuo ben grande, e fina, piven
portato da 4. persone, ò come costi dimemmo pala Breni-
eri, e qui, Soldadi, poco, però ed è solito portarvi anche gli
infermi, ma questi à 2. portadori, e con rete piccola, e trio-
va vecchia, e curta.

E ha per quello luogo La comodità del
fiume, ma che utile? mentre v’ è lungo d’efo fino al
luogo '3 Guardie, ò Bogane, che in fallibilmente. Si han-
no à paßare, per posta arrivad alle case de’ detti sepolehri
ele Chiese, che noi abbiamo ivi nel distretto di proibizione.
Sapra accennato, sono almen. 5. ò 6. Chese in tutti altri tem-
pè anco d’ pace, v’ avea chia Difficoltà il qui pervenire,
come, quanto spii Lo sarebbe al presente, in che cosi fi:
era v’ avea la proibixion della Legge, e ne eran si ne-
mici i vicini Gentili, e papa ad Le custodie, nò si fa den-
trade same ch’efe fanno ad Libitum diehi, e quanto
vì nell’ barca.

Arrivando non dimeno ad una Chiesta
ivi prefio, mandai aviso à Xpani, del Se, ò in che mo-
do, che n’ poterano avanzarsi tant’ oltre. Persuasi pe-
rò io al possibile perché si anima sfero togliendo daloro
ogni timbre, coll’esempio dell’anno passato, in che al-
tresi mi ricevettero, e pasamo col Favor del Sig. il tutto
in pace, mà tutto fu in vano, e conciò qui obligato vol-
tar addietro, e mandar un mezzo aviso anche ad alcune
poche altre Chiese, montane da queste, equasi ne boschi;


Page 206

e dio, mezzo avviso, perché n'elapevamo (quando ancor
n'avevsi del timore) per qual via ci avevsero à ricevere, sen-
do necessario passar per mezzo di una lung'hissima Villa
e tutta di Gentili, e che di notte si serrava dall'una e d'al-
tra delle porte; e chi se trovava nel mezzo, ivi co'fie for-
zato restare.

Ma per consolazione di ognun che ode
gloria di quel Sig. che non Gios in abbandono La gré-
gia ch'è sua. Dico in compendio che entrai per tutto Le
nelle Chiese de Sepolchri Zcali ed in quelle de' boschi e,
mitratteni in efe più giorni di que'ch'iò pensava, e con
mia sodisfazzione amministrai i divaramenti a quati
tutti di quelle parti, che ne Tavan ben necessitati, sendo
i di meno tempo aveva il triennio, che n'avean vinto
sacerdote, i più di molto anzi.

Or ben veggio che me domanderan, chi
che sia, che da ò Legga La presente. Del come ed in
qual modo, potè il B. colà penetrare, è vince la difficol-
tà tutte sopradette. Mà per brevità io rispondo, che Là
verità difatto è che à gloria del sig. io potè arintare tut-
ti i duoghi riddetti, mà quanto al modo, priego reverente-
mente tutte i mee A. C. Cadri, più antiani sten sed-
viti à non obligarmi à dilatarmi tanto, e far di un'annua
un volume, come sarebbe necessario, per farmi intendes-
se, nello spiegarcio, che dì sarà forse costi di molto may-
giol profitto, che di una santa (dirò così) curiosità, sen-
do che per l'istoria, sia in questo o quell'altro modo, L'
effetto fu che si ottenne il Circa desiderato dal B. Mifii-
onario, Da à pùi giovani, con ogni cordial confidenza
Dico che gli invito à qui venire, e fuor di ogni dubbio
con ogni più attual certezza, pratticamente potran sargeto.

A Spianad alcun tanto La difficoltà
Del primo ricevimento vi fù tempo concorrervi L'ingedi-
mita del principale de Guardiani di quelle Chiese, col
quale, però in vece di consolazione, mi fece bastantemen-
te udire in gorgli avanti gli occhi il quanto doveva al
Sig.


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106

Sig., e quanto mal lo gli pagava colla poca osservanza
della Legge et Edificazione, che come Capo degli altri Do-
vea dare in'dava, e che teme fosse perciò un di, senza poter
goder della presenza del Padre o Sacerdote (assente per L'
ordinario in tutto l'anno) morì senza i desiderati Para-
menti, e perdè la sua, quegli ch'aveva anzi obbligazione di
salvar l'anima propria, ll'altro per l'autorità, che otte-
neva nell'uno (direm così) e l'altro foro: spero in Dio, che
batterà il Detto per la confusione ed umiltà con che accettò
La riprensione, della quale per altro era ben degno, ben ef-
servante per altra parte offendo la sua donna, anch'essa co-
me il suo marito, in ferma.

Nel resto per ammirare, e ponderare
fui il molto che ivi Dio mi diede poter oprare, e la pace
con che lo potei, sendo che ed il detto, e sua Consorte Tra-
vano in ferme com' o Detto, e di morbo quasi pestilenziale
l'oprar fui solo di notte, ma ancor di giorno, sendo che
chevenianio in effo, eran obligati pastar il Giuome, Tan-
do tutti dall'altra parte di effo, e per il presente Guardia-
no o Chi Fode giace in ferme, Tal concio più esposto al:
la malignità degli Aversari vicini suoi, che già nell'
anno passato D'avevano accusato, elevato prigione al
Governator della Provincia, che n' trovandogli cosa alcun-
na di che Gai cergo di delitto. Lodiede libero e exem-
te di ogni colpa, spena: mà fui Servito il sig., che in
quest' istefo tempo sì trovavero quei gentili affenti per
una certa dite mofa loro, Forte in cabigo forte di loro
perfidia, evana accusazione de 3 pani innocenti: due
giorni, e 2 notti intere ivi Dimorai, senza desistere
nell' uno, el'altro tempo di udii confessioni; delle qua-
li 50 per notte, e qui di 30 per ambe due igiorni potei
udire, arrivando tutte insieme a 166. e ciò diche è più
per Lo dare il sig., che terminati i due giorni suddetti
que medesimi che eran tornati colla derivissima ripo-
sta del 13 esservi già duogo al ricevermi, ora preso ani-
mo nel sig. contro ogni mia speranza Domandaron
di ricevermi nel suo luogo, elo poterono in Sol per u-
na, mà anco per due notti.

GL


Page 208

Il luogo è estremamente pericoloso, le forze de Spagni, appunto nulle, e tutta la confidanza non era se n'è in Dio e nel silenzio, che nel resto se può di lungi. Se n'avefie il ventore, il P. restava subito preso, ed i Spagni condannati a tutte. Le pene dell’è dito, ed altre ad arbitrio della Villa, de’ di cui habitanti coll’effetto Pasani del Re, n’credo in tutti, il Regno e’ abbia gente più altiera. O per avervi qui in questa spiaggia (divemo cose) una continua commodità di mercato, sì che i mercanti di ogni genere domandino dimerad in questa riviera; ma concio’ restan quasi schiavi di que’ della Villa, che fan di essi o fan Los fare tutto ciò che vogliono, diminuveri, per la dolcezza del quadragno, nò han bocca, o forza à negare, mà à tutto si sotto pen-gono, evoleste pur Addio, che à negozzi meramente civili, ma il mal pur è, che gli obligano d’infinita operazione gentili, ed idolatriche, e queste impediscono loro il riceversi Sacramenti, in quanto restano ad effe lag-getri, etiene à restar perciò un de più difficili luoghi ad amministrare in tutto il Regno sia materialmente, per il luogo, sia spiritualmente per imolti no-d’è difficoltà, conche si trovano in viluppati gli abitanti d’esso: tanto più, che con ogni dominio, e Libertà (per n’id tirannia) chi che sia dalla irlla entra a suo piacere per le bareche o case di essi; venn’pur domandad licenza perché conche se ivi trovin pendente (à caso) Dalla parte alcuna imagine, corona, o cosa simile; solo al Becone o’mal animo, Ciero o’be-nigno dell’Ospite resta il prendere, o vilissiare il piano habitante, che in ciò sia ritrovato da tal ardito habitator della Villa.

Con ciò dunque ancor in tempo di pace, se pur m’è ricevano, n’era già che per una sol notte pe-vò in questo anno quando rebbi in pieniero di ciò che determinarian del Padre finite Le funzioni della Messa, ed amministrazion de’ Sacramenti; ecco mi Perven per una casa ben segreta, e che per ibital di conoceio, restava meno esposta alle visite civili, e ordinarie, e senza in- tal


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107

tal Di' veder Faccia ne' prior di alcun Cathesfita, o Giovine di casa, cosi solitario me ne restai fino alla notte seguente, dopo aver ben impiegata La notte in Do. confessione. Ma ecco Di li alla notte seguente, che ratten gon di nuovo per altri 3 pochi, che anco n' avean potuito efer So dis fatti nella not- te antecedente e furon fino ad altri 30. ed i vero quanto à ciò N° avea molto di difficoltà sendo di notte; ma il pericolo, e nuova difficoltà era come, dove Fermarsi, od andare nel di seguente. Perciò dunque Ci necessario usare di ogni au- torità, licenza, o privilegio onninamente necessario in tali casi, di celebrar paffata buonamente La mezza notte, e data loro La communionone, che si potea chiarnad già pas= quale, sendo nel mezzo di quaresima ed in Tunkino per il più son quasi tutte annuali, ucid chubito Fetta e rico- verarsi in altra Villa, o Chiesa, dice o 3 Leghe ore Fontana Della, in cui avevamo celebrato.

Fri di eguale difficoltà, e profitto ed alle: grezza mia particolare il poter entrat in questa villa, che già avea negato (con mio sommo dispiacere) il poterlo. La difficoltà gi era, come arrivav ancor di notte tempo per viaggio di lungo dall'una all'altra Chiesa, e come pafrad in salvo gel i confini d'una Villa per la quale era necessario pafrare. E in cui i Mandarìn delle Trade Pavone attualmente in concerto Diefe, e ne facean La guardia 2° il costume di qui, tutta La notte: e che risponded se domandin del Chi va- La intal tempo; e puri Se ne domandin riconoscerate Le per- sone? e se per sorte n' arrivafremo al luogo, se n' già giòd- ne, e come, e dove entrare, o ricevarsi? e puri, arrivati in Della casa, come, e D istar segreto, n' avendovi in tal Vil- La, eben grande, che un piccolo borgo d canto di esfa Pp- no, eperciò di primo colpo avendone negato il ricevimento.

Ma quando il Sigre in ajecto, e cubo- dit civitatem, che Caran afri, o nè puud potran Cad i nemici suoi tutti? Apena mi era posto (arrivato al luogo, n ancora ben giorno) à ripostare di che dopo di tal ariggio, e Virgilia della notte tutta, Se me truceava L'avinello ben neuf- fato, Deuco il Cathesfita avisaroni, che alcuni Dopani con= vicini


Page 210

convicini di una villa propria mente diabolica, n che ne:
mica de' pani domandavan confessione: io che altro n.
desiderava lasciando lacura del, se potessero o no ammetter:
si cosi digiorno, benché alla sfuggita pani alla confessione, e d'villa cotè avera, difsi gl' introduceffe, credendo
fopra n qui chè i due, o 3. che no lo chiedevano, ma ecco, che
d'un dopo l'altro, uomini, donne, prefso à do. Buron que
che n potendo venid di notte, si confessaron (dire così)
in piedi in piedi, di giorno. Che mi divanno ora usad delle
grati per uomini o donne, solite usarli ne confessione:
di, sendo che in tanta fretta, e segreto il solo ventaglio
ebbe à far l'effetto di coprir poco o molto, quanto era
necessario, restando nel rimanente il Cathedrata à par-
te affibbendo, e in officio continuo per introdurre, ed
ispedire i penitenti, e così fummo trattenendoci fino alla
notte, in che avemmo fin' à 10 altre confessioni, e per
maggior allegrezza demmo il battesimo ad un Basiliere,
che pur ora avea celebrato il matrimonio con una ppa:
na ripudiata, cui feio glimento n' Lajcio di fatigar ben
bene la Teologia (e per giù con tal strettezza di tempo)
per aver il marito anteriore ricevuto già il Santo batte:
simo, e apostatato, ma concertato col Savol del sig.'il
Santo battesimo, tutto, e ad alta notte celebrato già il
Santo Sacrificio, di nuovo ci trovammo nella difficoltà
di quindi uscire, n potendosi, com' è detto andar in reta
senz' quindi molto contano, e di giorno, andando à
piedi, sarebbero conosciuti per i stranieri.

Ma come che di qui à poche miglia e'
ha una certa Laguna molto bassa, avisà preparafsero un'
di que' battelle, o canto, che n son qui che un' arbol ben
grande, siscavato per mezzo fatto à modo di barca, in che
un piccol palo à traverso fa il luogo di afento, n avendo
peraltro di largura che lo spazio bastante à porvi i piedi
ed insella entrato (son effa capaci di molti uomini per
lungo e di uno solo per largo) con i Cathedrati e gente di
accompagno, cheveniva preparata con rete, ci trovammo
al fine di essa in terra già prefso à giorno, e dando
n molti papi à pasiarne la ghiiridizzione della quasi:
bizion.


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108

proibizion delle reti, frummo in efa per cammino d
poco salvaggio, difficile fino al luogo d'altra Chie:
sa, ove entrammo con tutta la rete, per n'iscender di
efa in presenza de' Gentili circumvicinè, a quali n've-
levan mostrarsi, perché n' ne vede sped la Caccia, n' per-
ché nol sapàfiero, il che n' poteam celare, nè cidava
molto pensiero, sendo efsé dependenti, e come sùdditi
del Sig? della casa, in cui entravamo.

A molto buon proposito si trova
qui questa casa o piccola Chiesa, in che entrad il Pa-
dre à mezzo camino qed Le Chiese superiori già detto
che se n'v'avefpe, varia di mestieri andad un giorno'
intiero di cammino. e benché pochi vieno i 90pani d'efa
n' pertanto fui necessaria tal visita, e correzione al'
suo Custode, che fiaramente si era lasciato portare
dalla comunità all'adorazion del demonio, ad ibi:
gazione particolarmente di un suo diabolicozio, elo
qual avisai n' Sopre mai pirì per udilo in tutta sua
vita, e con ciò ammefso solo a sacramenti, e con efsò altri
aricini, intutto 26, alla notte seguente ci portammo
ove io nè pur pensava aveffe Prada o camino qed qùid
penetrare, quanto più fermas mici; e cad ivi sua
giunta visita annuale.

Per ciò è da sapere, che di què àquel-
Le ville o Chiese, ove era andiamo, benché per luoghi
quasi deserti, e selvaggi, n' pertanto, son anche Di #
proibizion di andad in rete, eped Lo più campi o ter-
re dependenti da una certa Villa patria de Rè di Cozin-
cina, di cui aricini, che che sia, che sien sùdditi al Rè
Di Tunsfino, che lo è per parte di donna, i patrizj di
efa nondimeno ne godono, i privilegi, e sono altresì ne-
mici del Papanesimo, qual perseguitorno fieramente
Sin ora fins ad eferminallo, n' vedandoni già al
presente quasi niun che il profeti.

Or né campi, o spazio di territorio ad
efa pertinenti, v' han molte piccole ville di gente


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gente averttizia, cèsò, che Suggiti da Loro patrie per nò
potèd sotentarme i pesi, ò nò aver spìri, con che vivere, si
rifugiano ad alcuna di questa ville più Lentane e copiose
Di terre, e meno numerose di gente che le coltivino, e
comprandole per un piccole prezzo annuale, ò riceven-
dole alle volte come in feudo, così poco è il prezzo, con
che Le comprano, ivi San sua casa, ed abitazione, ed i-
vi dimorano à pochi, ò molti anni, ò ancor tutta La
vita, send poffino ivi arricchissi di modo, che poffin.
voltur per loro patrie, senza già aver qùir bivogno chi-
edere in prestito à suoi vicini.

Di han Dunque per qui varie di queste
Villette, ò contadi, in cui n’ha molte case popane, ed in
alcune anche tutte. Ricevovano il Padre avanti La
persecuzione con tutta libertà, almeno in quanto nò
papavamo qed La Villa suddetta, nò avendovi mag-
gior difficoltà che la del paßaggio di un’aldea poco a-
mica, in cui, beneche già si potesse andar in veta: nò
ped tanto per aver ivi un certo abito Volpone Capo di Villa,
nò avea piú che ad alzar La Tiuora di efa reté, per certi
ficarzi del Pribraniero, se pud n’avefse avuto sentore:
egia anche in que tentavamo abro camino, per introdurci
in queste parti D findoci di taluomo: oi sopravendori di piú
La persecuzione, quanto maggiormente restava difficile,
ol poter penetrarvi, e per altro sendo per La maggior par-
te i Popani di tali parti tutti povera gente, nò avean-
Luogo à portarvi altrove: con che per verità dì sperava io
Di poter mè ora, né per l’avvenire poter quivi entrare:
però quel Sig° di cui greggia erano, provide alle sue
pecorelle, emi venner con sue faci rieever di notte
quali accendendo solo in luoghi disabitati, parte allò
Scuro, parte conlunii, andammo buona pezza di
notte, fino D arrivad al luogo, ove nò potei in quella
notte confessar piú che So. egìà mi apparechiava fug-
gid di Lì il di seguente per una voce di un che diffe, che
il Capo di quella Villa era enemico de’ Popani, marinc-
cuoratone dal Custode ed interiormente anche piú dal
sig°; mi trattenni La 2° e 3° notte, et idite 160 confes-
sioni


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109

Confessioni in tutte, e dati 20. battezimi quasi tutti di Adulti, partimmo presso à notte in retò di in fermo per paçar sicuro per l'acennata lunghissima Villa, in che ben coperto, e confiotti finti cagfettati, dava occasione più di arretrarsi chi mi udita che volerne ispiare la persona e né pur per pensiero paffò loro poster per il Padre. N'D lasciandomi accompagnare le n'da' 9 pani, già mandati i Catholici di Buon ora preparar La Carca nel vicin Giuume, ove confessate alcune 15 persone, e battezzate 3. altre, tornammo a chiusere il mese in Dai Vrionig luogo ordinarto di mia Segreta dimora, nel tempo della persecuzione, ove trovai in tutte le case in Fermi, ed in alcune i tutti diefe, e necessitati in utroque homine, altreté Chi neceffario a pitargli in utroque; e fui aggiunger aleun tanto di 8-lio alle lampade, che già stavan ped e fin querti e con ciò terminammo il D'31 di questo mese di Marzo.

Fu questo mese de’ migliori, co-me fuole in questo tempi, se n’absolutamente il me-gliore, d’il prii copioso dell’anno, et ad esterne giù qui eno, è di nulla mancante. Gli il defetto d.2. Chiese d’unna de’ Sepolchri isteffi del Rè, ove un certo principe pale, che tien sua casa di Ponte alla med. Chiesa pud estergli morti 2. fratelli minori un dopo l’altro, lascio La Legge e si e portò empiamente a maghi e fattucchiari, prendendo loro, ed obligando tutta la famiglia concorrerne alle spieve, davendone di profitto il morirgli ambe due, e restarne ogni giorno vie più dannificato nel corpo, e nell’anima, nella quale indurito, n’ritorna alla greggia, od ovile di Dopo, mà Lì si veda co’suoi Demonj, Superstizioni, e perico’, pel n’fidarli i 9 pani d’icuoré si infidèle à Dio. ed Di-mova di ricontro alla Chiesa, ove continuamente vi a-dunano (Cesì adunava già egli) alle orazione nelle Do-meniche, e feste, n’ordinarie ordirono in quest’anno riceverme. Tendo impossibile, il poterli celare, ed io m’avvisai il Guardiano ne isploso l’animo per altra occasione, in che, se Vol si portò à tal Foltizia per un impeto


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impeto di soggettione diabolica, potran n temere; e quando pur di tutto cuore abbia rinunziato alla Legge, voltatosi alla setta egli idoli, Savanno obligati rinvienire altro camino anch’efi, per introdurre ivi il P. Maestro della Santa Logge sendo che per altro i non pochi almeno i più Oservanti, v’d lasciaffed di venire alla Chiesa di la dal Giuime, di che si è detto di sopra.

L’altra fù la villa accennata, in cui - Savano i Mandarin delle Trade, ove v’ha una medice cre, mà Servorosa Xpanita, ed in buona igrazia de Gentili D’epa co’ quali, iudj, che si concertavono i Jopani d’accollar si La casa della Comunità, e sua ristaurazione in perpetuo, à condizione, che v’d sieno obligati ad edi: Licj, ed opere Superstizione, che se ancor in queste due Chiese ci avessien ricevuto aggiungeremmo al numero delle Confessioni, probabilmente altre Dugento.

Il numero dunque delle Confessioni di questo mese furono 1240. delle communi i, 846. 56 batismi di Adulti, e 33 d’infanti.

Rese di Aprile.

E il breve compendio dicìo che porta una semplice annua potesse ricevere la narrazione di tutto il suofo di questo mese, averei per iscrivere di effo solo ciò che in tutta intiera de’ più principali, lascian do il resto per altra occasione od annua, se qui ivi ci sia dato tornare.

Fra le Chiese più principali, e numerose di questa Prova v’ha una detta comunemente te. An Van, che include molti luoghi o’ rioni che tutti si reputano per la medesima Villa; e vi’ ha persone delle più


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110

più principali, che son D'opani, e trà essi alcuni bazilieri, che in questo Regno son iòtimati sopra gl’altri, ed han l’esenzione della metà de’ pesi, etributi, e nella Prova di Neghé an, anche di tutti, il chend hàn nelle provincie di Sicori, se non i Cienziati.

O, come che nella persecuzione mi habbia patito molto La Spanita, nè per tanto Bardi: non riceved il D.° fin ora; ma in quest’anno ajutari dal Sig.°, nè solo accettaron, ma domandaron rivevermi, e qui in un di què vionè chiamato Ca’ bàng, per ritrovarsi ivi il Bacilliere Cilian, in casa di cui Genero, apparecchiaron il luogo, ed altare per ivi dir l’Alefsa, ed al la Communione à D’opani tutto segreto: ma che?

Qui vi entrati trovammo il concorso grandissimo, e che che volle fiero guardar secreto, Si ritrovò tutta la caca, e Fin Sciori il cortile tutto pieno di D’opani, con che appena gafriata mezza notte nui obligaron dir La Mefia, e dar il batésimo à D’opani nuovi, dopò di che, in sistentendo il resto de D’opani, sendo anco di notte, confessai altri 20. Cino a giorno, ed appena gafieto mezzo di La pia in direzione di D’opani concorrendo in gran numero, che per n aver chi guardasse la cosa di notte, che per altre cause, e ragione vere, o false, mi trovi n potermi apartare Del Confisiorario Fin ad ora Di notte anche arrivando dete: va del D. Sep.° che visita La ponte, fófro al luogo della Presidenza con efo Gli obligato partirsi subito, dasciando il Cathéquista, battezzape in mia assenza il restante, come fece nel di Seguente, in che i D’opani de’ rione vicini, concorrendo più che nel di antecedente, n’pote n causare grandissimlabbia nel demonio che dimorando nel tempo ivi vicino, e per onde qeofravano i D’opani, senza segno alcun di riverenza, o’cacciarsi il cappello, come i Gentili facevano, avea certo a’crepamele il sicore, vedendo i D’opani an dar contanto concorso, e (ciò ch’è più) con tanta libertà nei tempi della persecuzione presente, come se vi aveste, quella quale, che avanti, se n’ancor, di vantaggio. Non paigia chi io parli que quasi divinando ciò ch’aura potuto essere, mentre


Page 216

mentre in una breve annua poco luogo v'anno le digref:
sioni o reflexioni particolarmente ordinarie, che ognun può, e facilmente sarà seco stesso.

Dio dunque, che in effetto d'averità nè
vettò il demonio sdegnatissimo, ed acorse alla sua difesa;
eperiò apparì in sogno allo scia della Villa Gentile, La:
grandosi altamente di che egli come suo Aluenno, e Capo
del Popolo, lasciasse così andare à Sua Libertà chiunque fos-
se, alla Chiesa del Sig. del Cielo, senza verun rigetto alla
Sua casa, quel onde gaffavano, con affinto suo; che l'egli nd
vi ponea alcun remedio, oggi è domani, rebtava egli senza
adoratori.

Ora il predetto già, o fu anticamente dici:
pulo Del Sopradetto Baciliere Spâno Gían: ecome che per
suo rispetto n'd ardefe portarsi alle ultime, n'd per tanto n'd
Lasciò almeno di far qualche dimostrazione in difesa del
suo Spirito tutelare, o demonio, che in sogno nel l'avea cosi
vivpreto, e conciò chiamando 2. de suoi giovani, armati con
bastoni, più fin prefisso alla casa, ove si adunavano, spâni,
ed in contrandosi con 20 3. neofiti, che ivi si portavano, al-
zato il bastone gìè mostra di daragli, s'imrà n'd die send
interra, ed è un modo di minacciare in Pinfino, di Cad
da doviero. Con ciò si sparlero, e fuggirono i Spâni già
e là, spaventati, e Lì provvidera Dio, che il B. Soff.
se chiamato dal B. Rupr. per n'd restar ivi in tal occasio-
ne, sendo che esso assente, il detto Sêia Gentile, quantun-
que trovasse i Spâni adunti, n'd avrebbe avuto cosa al-
cuna da far come di delitto, che l'avrebbe avuto ben gram-
ode, Tando ivi il Padre presente in tal giorno.

Intanto quegli molto lontanto già dal lu-
go, ove cio tutto pasfava, senza nulla sapere, nella notte se-
guente si portava di ritorno al medesimo luogo, ed arrivava
alla metà del camiro, ecco qui del luogo all'incontro, a-
vivad, che il B. ivi n'd fosse, per ragion di ciò ch'era rec-
efro in tal giorno.

Ma il sig. che n'd volle che perdesse quella
notte


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note invano, che puramente per L'obedienza aveva impie-
gato, N travandosi il Superiore nel Duogo accennato, e con
cio' è obligato al ritorno, ispirò ad alcuni Ospèni della Vi-
cina Villa venirmene à ricevere in efra, che Stava in
estrema necefsaria Spirituale. Il Suo Guardiano già
oltre a 40. anni molti Figli ch'avea il maggiore Sito-
vava eper il pia desviato, Soldado, Giocatore, Concubinia-
vio e se altro con ciò d'ordinario si accompagna senza
valere De sortazioni de' parenti, Le querele della Conso-
te, che anzi per ciò n3 Sol ne venia ingridata, ma anco
battuta e tale in comma che à poco un Suoi parenti a-
veano à disconoscio per figlio, il che qui Nicol far si in
tai casi, eve n'hà il modo tra le giustifime e priden-
tifìsime loro Leggi, n' difsimile a quel che La sacra Let-
tritura accenna nell' deuteron mio al 21.

Or per misericordia del Sig. n3 Sol si
fruserva in tal occasione il detto mal figlio in casa,
ma che chiedea confefarsi, e così divertimmo à detta Chie-
sa detta di ffa’ e v’ udij 36. Confefioni, D alcune di
ehe ben insoglaré, oltre alla Singolarissima del Suddetto
Primogenito, che da 10 anni, n3 L'avea fatta, e dando
buona ragione, e Sodifazione Sacramentale, e Trando il
Padre per tutto il giorno acotto, e Secretto di Se, e sopratut-
to oldsciatà L'amica Si rerratò per L'apolozio ne Savar-
mentale, e Tando il B° per tutto il giorno acotto e Secretto
in casa particolare, nella notte Seguente per quanto io
volepi vestir ivi n3 nel pervenuti in tal luogo, con che
temendo, idiquel Luogo, un certo Ospano persona prin-
cipale venne riceverme in sua casa, altro rione diverso
Dquello, in che il detto Sia Gentile avea fatto La minac-
cia Ridetta, mà soggetto all' istesa villa, e benché La
maggior parte de Ospani, e ancor de Cathedriti nel vo-
lfero diftradeve, n3 pertanto confidato nel Sig° Qui con
effo, per ajutare più d'una casa, ed di nuovo convertita
e di già apportata, chiedente ritornare all' ovile di Christo
N. Signore.

Il sopra detto Giorne principal tra di
Sca villa, n3 per anticanità ma perderaro avea ottenuta
una


Page 218

una tal dignità, che lo costituiva superiore; e capo (n) senza invidia) degli altri tutti.

Era questi l'unico figlio o marchio tra que' di un certo Pietro cieco, aristolo già famoso fra Gentili e dipoi fatto pianso con tutta la sua famiglia, cui buon osservator della Legge sino alla morte e lasciò in testamento a figli, che ancor essi così l'osservassero. E. N. pertanto apportarono le sue figlie et il detto Giovine poco meno che ciò, lasciando la sua legittima consorte popa ma, prendendo altra Gentile e nella nuova dignità, per allegranza d'essa, istigato da Gentili die denaro per l'ombrello di damasco al tempo del demonio, e con tal inviluppo di cognizione, egli istesso in persona venne ricevermi di notte in sua casa, ore per di torre il luogo ad altri, nè l'ammissi ma lo riservai al di seguente, in che con maggior comodità, e tempo ridendolo, e dando di tutto intiera soddisfazione, con penitenza salutare gli diedi finalmente l'aboluzion Paramentale, e domandando la comunione, gliela dilatai fino al di di Casqua, in che colla fatica, emerito del viaggio fino al luogo, ove celebrammo detta Celeste, si rendeva alcun tanto più degno di sì celeste mensa, e la craventa.

Che al detto vivenne una delle sue sorelle: La Repubblica ed altre persone di condizioni singolari, e con il bate simo di 4. Adulti, e 10. infanti (alcuni de quali dire cosi eran perduti) terminammo la notte, e di giorno mi portavano ad ascondermi in una povera casa ove né due perditi d'ufficio s'avea, ove ebbi occasione di riposar al quanto, cosa ben necessaria, e come il 5° elemento dei Missionari di Tunisino, che di niuna cosa han difetto maggiore che del riposo più che necessario ad un D. che per tutta in tierra una notte, senza pur chiusa, o chiuso Alc adudire, quanti che L'opere, che venissero à riferire Cio chi aveva fatto, o detto contro la legge del sig.

In tanto i piani di Labang, i degnati contro lo Scià suddetto, che gli avea ispariti, trovaron altro


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112

altro modo di provvedere à Loro anime col ricevimento
de' Salutari, e pasquali Sacramenti, particolarmente
correndo i giorni quaresimali più ordinariamente cofti-
tuiti percio e fù il vicevermi nella notte seguente in
casa di un certo principal Soldato e mezzo Mandarino
Spaño Si, mà involuppatto co' negozi del secolo, che que'
nd mancano di Superstizioni diaboliche, e quali dife nd
potea (cioè efficacemente nd volea) Lasciare finio a'due
altri anni, in che tornaria per La sua Villa, come Anni-
ano, ed esente già dà negozi della Corte & D offerva=
rebbe con quiete la S. Legge.

Ivi dunque tenemmo quella notte, e con
nd poca consolazione, nd solo per il profitto de' Spagni anti-
chi, e nuovi, ma perché nulla ottenne co' suoi sogni ed
isfugazioni il demonio, che si avea à Irrugged di rabbia
vedendo, che nulla avea approfittato con sue querele, e
terrori, battezzai ivi 16, i 14 di Loro adulti, e tra essi que
21 medesimi, che avea il sopradetto scia s'apparentato co'
bastoni; eper suo maggior scerno, ed affronto: ancor altra
volta tornai per Ca bang e nel med. Luogo del sopradetto
Baciliere Quan, e fui l'occasione la presente.

Ha qui vi prefio nd giri che un miglio
altra Chiesa ancor numerosa detta Lang vât, ove un certo
Cino Medico a buon verso Guardiano dimora in buona
pace co' Gentili, che per Medico e buon uomo, lo Lasciano
ivi dimorare e guarda fin ora la legge, ela Chiesa à suo
piacere. Arrisai dunque, qui vi mi ricevessi nella notte
seguente ; in che termenate Le funzioni, teneffesi pra-
parata una vete à modo di infermo con Chiara vecchia, e
vete, e due persone di Corza, che La portassero, fino ad.
arrivad al Giuome, ove Tava La barca, dindi Lungi dice
buone Leghe.

Or come che il buon uomo ch'egli era il su-
detto Cino coll'apparecchio della Chiesa, ed altre cose per
ricevimento del P. e Cathequith, nd pote trovad giovani à
proposito per levar La vete del P., ci trovammo, terminati


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i negozi della Missione, senza ch'ici posta fte, e per
ciò egli medesimo il Gino volle sostituirsi ad uno d’ef-
si; ma come che il viaggio era a lungi, degli già sèssage-
nario e da n’d resifere al peso, e piri vendo oltre L’età con-
osciutissimo per medico, Spàno, tanto era egli-
Levaroni in rete, quanto publicad, che era il R. Tha-
etro della S. Legge, quel che andava in tal rete Levata
dicomo si grave, d’ansiano, e medico, à cui casa più tol-
to si Levavano in rete gl’inferme, nè ch’egli Levava altri
pedove che Sofie.

Considerato dunque il sopradetto R. Sed-
vit per altro, che per piri iscoprise il D. avistai alcuni
Spàni mi accompagna fvero fino ad alcuna casa di qual-
che Spàno, ove stesu a scerto sino alla notte, in che potéf-
se andav piri sicuro, nè sendo visto. Or il Spàno, che mi
accompagnava invece di Levaroni alla casa di un Spàno
vicino, che io gli accenava, Gli Levaroni à sua casa, ed era
quella istessa, in che avea succeduto la detta disgrazia:
dello ella Scia che avea atterrito i Spàni. Ovvedendomi
ora io qui posto, senza mia volontà, d’apare nd lasciai di
vestar con timore, e per ciò avistai che persona vivente
nd sapefe chi’ io ivi Stava. Allà che’ appena riposato al-
cun tanto dopo di mezzo di, ecco il sig. della cara verimì
con la consorte di un certo Basilire Gentile, qual (Ripo)
domandava confessari, nè avendolo fatto, fin da’ 12 anni
avanti, in che avea preso il d. marito, e paò molto segui-
tolo in sue superstizioni, e così chi necessitato amminhetela
redirsa, e ciò ch’era peggio, che mi trovava senza Cate-
chista o proposito per disporta. mà non pertanto non manco
fare una buona rivoltita confessione. e quando credo via
consapevol del P. ella sola per efisì sorella del sig. della casa,
eco quindi à poco alcun altri Spàna, e subsequmente mente
alcuna e molti altri, ove io avea avistato, che persona vi-
van d sapefe chi’ ivi Tava il P. mi trovavi con lo confessi-
oni, e 3. battesimi d’infanti, oltre à 2. Adulti, che fi ne-
cessario nimetergli à Catechismi, per deffetto d’i Muzzio-
ne, che nè si potè fare in si poco tempo, edava à aver anco-
va altri molti diconfessione, e battesimo, se v’avesse vestato
iii


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//3

iri il requisito per div Mefia, e trattenermi ivi ancora in quel-
la notte. N° per tanto Rè di infinite grazie al sig. avendo
terminato il tutto col suo favore, alberi di ogni disgrazia o'
malincontro. Ed arrivando sani e salvi alla nostra barca Don-
de quummo in altri luoghi, e Chiese fino ad arrivare il di
Pasqua.

In tanto il sig. del cielo cotanto offeso Dal
Dè e suoi nella proibizione della Sua Legge, nò si scordava far
Lo Sentire i suoi castighi dal Cielo medesimo, ecco dopo di a-
med perdute 2. mesi continuata, e perciò morta per fame in-
finita quantità di gente à comprendere nell'universal castigo an-
che i ricchi, che per tali la fame nò avea potuto uccidere, man-
dò loro il 3° castigo della pestilenza, ò sia morbo epidemico,
e di primo colpo die nella Corte, perché da tutti i Consiglieri
che l'ebbero ai vedeste 'gli occhi, e nò poteffe negar il castigo,
così manifesto, at il donde loro procedea. Era questo un mod-
bo attaccaticcio, in che l'un che fosse di casa, che ne fosse com-
presso, Lo erà tutti o poco meno in poco d'ora; e d'effi nò già tut-
ti, ma morivano i molti, ed altrove alcuni, altrove tutti. E
anche in alcun luogo, niuno: ciò chi è peggio, come che nò
han La carità maestra, muojono per lo più abbandonati da
sui anco i più congiunti, che nò ardiscono pur entrar in loro
case, anzi nè pur morti Levangli alla Sepoltura, inche ivi
idefso nella medesima Corte era obligati i gentili àvior-
vere à Dpàni, fosse loro in apito, come que che nò temea-
no de melli incorsi, nè di demoni causatori, come afsi pensava-
no di tal pestilenza. Il principio gli occhi di nò pochi di gen-
tuli e Laurebbe ancor àpesto universalmente ditutti, se vo-
lontariamente nò gli avessi serrati alla Luce della verità,
per la quale confessavano ingenuamente, i non totalmente
acciacati, che un castigo si continuato di fame, inondazio-
ne e pestilenza, nò venisse se nò dal cielo offeso, di
che venza pur la minima occasione, ò motivo, fosse così
empia mente proibita Sua Legge, e punite ne i Professori.

Dal morbo poi dalla Corte luogo univer-
sale si diffuse per tutto il Regno, e nò lascia sin dal prinzi-
pio dall'anno passato al presente di molestie poco, ò molto,

01


Page 222

or in altra di tutte Le. 6. Provincie d'ebro, e pur oggi in
Apoile di questo 2° anno, in che scrivo visitai tutta in tierra
una casa di molti Figli e nepoti toccati dal med. morbo: ma
per tornate al racconto. Dalla nostra barca ci portammo ad un
certo luogo. piccolo sì, ma tutto Spazio, ove fui udire di con.
fessione undeci in Fermi, e di spè Luno Datagli l'ebrema
unzione, poco Doppò què moi nelle bravia. ne meno ebbi à
visitare, e confessare nel di seguente di altri, che se praven-
nero in sue barche, e che che Cofse, che n Cofser molti cisi.
7. què che qui morirono, nd Lasciaron di esser tocchi dal mod-
bo, quanti ivi si trovarono, e non altrimenti mid succese pero
Doppo, in altro simil luogo altresì tutto Spàno, ove niun
Lavio d'essene infermo, e fui dar loro i chiaramenti e
ne moriron tre soli. I Cathedrìchi, adi Guardiani delle Chi-
se tutto giorno sono in visita d'infermi, è accompagnanen-
to alla Sepoltura. benché alcuni di questi Lasciaron qod-
tasi del timpre à B accorrere à poveri Supplicanti, con ogni
affetto, e con Lagrime, ove altri con generosità accorrendo,
Dalcuni anche tocchi dal morbo e morti greciò in sacri-
ficio di carità al suo prossimo, quasi martiri, afsicuraz-
ion, quasi come tali, da loro Salvazione.

Ha portramoci già alla Pasqua
eterminiamo il mese, che già viene a farci molto Lun-
go. Tenemmo questa in sfè Vó, alluogo, di che già facemmo
menzione nel primo di dell'anno nuovo finisco. La
Pasqua in Sundjino porta almeno. 5. è 6. giorni continuati,
ecopiosissimi di gente, e numero di confessioni ad i Tanu-
nend, blo uno, mà più e più Padi, senza poter più oltre,
eguardan le antiche Vigilie in tali notti, passandole in
orazioni e pie meditazioni della Passione di Dopo N.
Sif per il che inventarono i Padi un modo divectare, 6.
dell' Altare, composto con tanti affetti di tenerezza, a com-
passione che ne fan piangendo i Popani tutta la notte. ed
dime il vero anche i Cadri Europei facendose ne Legger le
Lezzioni, n posson rattenere le Lagrime, ed i Gunki-
ni v' hanno un modo di piangere à modo di sento, il che San-
mo ne pienti de' loro morti, e me raccorda, che cothi in Italia
in alcune parti d'ville della mia Provincia l'usano fin al
presente


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presente e lo chiaman pianto, a modo di Leggere, o pxe-
ditare honorato, o reputato, il che causa Loro m'poca tenerezza,
e'devotione.

Or in questo pianto, e modo di Leggere, o meditare riposan tutta la passiòn del sig. divisa in 3. notti, in che il B. Tà continuamente confessando. Credeva però io ene rebava con alcun sentimento, che tendosi trattenuti nell’istefo luogo nel lo istici giorni, ed icite già prefio à 700.
Confessioni in detto anno nuovo, che fùi nel principio di Febraio, e più avendo iscorso Le Missioni di tutte le Ciuèse circonvicine, senza vebtarné (che fùi singolar favore divino) pur una sola, od che verrei io qui a fare, che d’vi- petad Le confessioni quod ora Batte, e nella visita della presente quarvime dal più dall’anno nuovo? Alla fui servito il sig. contro ogni mia speranza, che vebafle di ciò com- solato, e in tanto grado, che de confessioni sole dell’anno papato, e per l’addietro di più , epìu anni, furon tali , e tante, che credo, che nè pur tutte grotisp iudile, nè sò ima- ginarmo donde venner tante, mentre furon Le sole depe più di 400, quali particolarmente notai separatamente dall’altre.

Penemmo dunque ivi le Solne festa Pasquali per una settimana intera, cioè Dal Mercore di Santo sino al 3° dè di Pasqua, inche partimmo: e qui il concorso - grandissimo, fino à hay bocca della Chiesa, la più grande di tutto il Tunskino, non vi fù demonio, ò Satanno visibile, ò invisibile che ne Turbasse il pianto à Refette, che qui fe-cero con Loro muviche, in tali angustie de tempò m’ poco vave, ed a n avanzarsi à tanto in qual si via Luogo, e Brozcrinica.

Le Confessioni poi altre 400 ‘scidette degli anni passati, la repetite d’questo furon picè di altre 300. e fino à 400. Commigioni. Di battesimi di queste Sole Feste furon di 62 Adulti, e 22 Infanti, econ ciò potemmo partiv dieti, e contenti, come (facemmo nel 3° di bè buon- ora, in che per vebfar (come dicon) con La Coca più dolce, mni


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mi portarono ad un infermo ottuagenario, che già Guad-
dian della Chiesa da 20 e più anni avea già come Lati-
cida la legge, e quando credo di averà Sauramente
un vecchio innocente, miri incovo aved à fare con un
poco oneno che Apotata, e con Genéri, e Nore Gentili, effi-
gli Apotati, e negoti senza batlesimo, e ciò ch’è peggio col
Sole o giorno già nascente Dili Dovendo uscid Cino alla
barca, conciò in pericola d'epred vibo, D arrestato ancora, se
Jddio n vi fosse in ajuto. N per tanto con tutte le an-
guste del tempo e sacramenti il buon vecchio e diedi il
battesimo a 5. piccoli negoti. e l’avea à dare ad una sua
Non ancora, che lo chiedeva, se fosse à tempo. e ci pod-
tammo Cino alla barca dani e salir col favol del sig.
sempre correndo, e molto più, pochi: già in barca sped fig-
gi dal luogo ove potremmo esser conosciuti. Così
terminiam questo mese col numero di confessioni an-
quali 1145 Cincenta il numero delle repetite di quest'
anno n si conta tra efe. e furono più d’altre 700. Le
communioni 1028.. 125. battesimi di B. dulti, 48 di
infanti.

Mese di Maggio.

i 20. Soli giorni fu questo mese
per me, mentre chiamato dal Sup. alla Residenza
tra per camino e dimora passaron 10. giorni senz'opra.
N. pertanto il mese fu abbondante, e come che per ivi
passar nelle parti di mia giurisdizione, in
che per efsersi già tutti Confefati, le confessioni fu-
ron per il 3° di feo per lo più ripetite, n lasciaron la
altre d'epret più che annuali, e le più fin dal tempo
della persecuzione, cioè di 3. ó 4. anni almeno.
Lui volto aveva io desiderato portarmi alla
visita


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115

Visita di questa ultima parte, che pur è de' mia giurisdizione, ma il m'avere pate perìo no fai la causa di si lunga dilazione, olendo che perciò ch'io imaginava, più ad altr' tanto di anni, credeva poter ottenere la visita.

Più che folti, e che timidi furon quei di una Chiesa detta de Sfèr Sàò, che perricchi, e benefanti, potendo, o resistere o redimersi dalla pena, e delitto, incorsero vilmente nell'uno e nell'altra conseguenza: a gentili un buon parato di varj colori, con due buone imagini d'una nuova Croce così ben dorata, che ne sarà di splendore anche sugli altari di costi. Ma che fare atal gente avara, e tenace, e poco amante de Dio, e della sua Legge? Brendarne da tal gente come ne consigliò il gran Saverio nelle sue epistole, ciò che si può. Furono altresì ad adorare lo spirito tutelare, o demonio nelle occasion delle feste, od offerte de' gentili, e fecero altre cose da Apostati più che d'apani; e pur non dimeno per d lasciar o confratelli, senza sol darlo, che è nostro officio, diedi franco il perdono a tutti que' che considerati considerandisi, si trovavsero in lod coscienza liberì da tali impietà nell'avvenire.

Venned contal invito per la maggior parte, ed io ammisi tutti in sua parola, il che m'faccio ad altri se n'coll' aggiunta di qual che altra dimostrazione; più di 100 furon le confessioni, quelle del sefro femina: le più innocentì, e pertanto le più di esse, uomini, e donne di Apostate. Sia loro il Sig. in ajuto, per altro gente molto tenace del suo, d'han lad Limovine, e per id rescir condemnato, si lascian portare alle superstizioni gentiliche. Cosa è nulla di buono si ottiene da gente occupata dall'avarizia!

La medesima per castigo di Dio fe con perdita di danaro, e di grazia porre in risico la sua salute ad un certo altro Apiano, d'officio Scià, o principal della villa, egualmente rio, che avaro, che esortato da me comprare un parato per la Chiesa, d'Albare, e d'accettando nell'


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nell'uscir il decreto della persecuzione, n. solo lasciò la legge, ma lo lasciò Dio incorrere nella tentazione del di: monio, che l’istigò ad apprendere l’ufficio di fattucchia- no, e perciò diede al suo diabolico maestro fino à 70. scu: di, ed altrettanti gli restò sicura; ed in pochi mesi il detto morendo, venne obbligato à pagad il tutto; ed ora finalmen- te aprigl'occhi à ritornare alla sede: e questo ancora giu- dicai d’ammettere per n. perderlo, però ne così lo trovai più liberale del solito, ed à questi altri si. Jddio con sua divina misericordia perdono, e proveda.

Ma datai lunedì, ò poco solici ramonti passiamo ad un letto ed allegro miracolo della grazia. Fui divo cosi, quasi per forza obligato paparà per una chi- esa, di viaggio alla Residenza, ove n. avea determinato entrat in tal occasione. Ecco trovavmi una buona vecchia di n. meno che 80 anni, e per giunta, lorda ancora, di ot- time desquisite qualità per la confessione: eccone Le def. se.

Di 16 anni avoa ricevuto il battesimo Di 2o. prendendo il primo marito gentile lasciò di colpo la legge e dopppoesto successivamente 3. altri simili, e dell’ultimo ne restava anche concubina vivendo La pri- ma e Legitima consorte di esso, finalmente tutti effi- morti, ed ella sol viva, nella quaresima presente con una efficacissima grazia morfa dal s. sig. tornò presti Repe alla Chiesa, in cui fui frequentissima, e dovante la sua bordità opprese à recita la Corona, che n. Sapea las- ciarla di mano, D in questo giorno, ch’ore di sabato, pre- venne per la mattina seguente la recita, che’opani fanno in Domenica, e senza pud immaginarlo, sì in- contra col Cadro da cui chiede la Saceramentale afte- Luzione.

Truovezarni n. meno, che con 80 confesi- sioni ad udire, oltre à p. battesimi. L’entrata fui di notte co- me Sicole. e di notte pur avea à divisi La Mefa, e termina- nal le funzioni anzi giorno, per n. dannoll’ occiso a gen- tili


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116

Gentili: e ciò ch'è peggio, come sorda, era perciò posta quasi in ricevità d'effetto edita dagl', e ciò in una confessione generale ditutta, che in tempo della recita entrasse nella camera adentro, ove la potesse udire più libertà: Cosa ammirabile! Senza eserti mai confessata, né nulla saputo di ciò', dire di se, e di sua vita così chiara notizia, e relazione che nd fu obbligato à domandar giù altre, esì retruovò per altro d'una vita innocente, cioè ch'è da dispiacere, che per quanto congiunta con 4. mariti et tutti gentili non mai si potto’ad alcuna minima lac perdizione diabolica, è idolatrica, e volendo io perfine avisarla à Cas il solito attodi contrizione, senz’io molto dire così bene, e conservar tutto il necessario, lo fece, che dándone iò grazie al sigt’, gli diedi subito con piena mia consolazione l’asoluzione sacramentale, che nd mai aveva ricevuta in tutto L’ottuagenaria sua vita. e ciò ch’è più per ammirare, tutto il tempo che spese nella sua così lunga general confessione, nd passò della recita della corona, che i Spani fecero fuori. In verità trovai anche materie almente extrà noi, e fui vera quella sentenza del sig. che gaudium erit in Celō super uno peccatore penitentiam a- gente, quam slaped nonoginta novē judis, qui nd indigent penitentia, mentre iò mi trovarai più consolato di questa sola confessione di questa buona ottuagenaria, che ritutte Le altre 7g. in che impiegai tutta in tiera la notte.

Finalmente, mentre molto ci dilatammo nel papato mese di Aprile, abbreviamo questo di Maggio; e così lasciando il vaconto del regto veniamo alla somma Delle Confessioni che furono 1140. ecommunioni 433. Battesimi di Adulti 62. e 26 d’infanti.

Mese di Giugno.

Poco avemmo di opera in questo mese, e fu la causa il viaggio mentre mandato dal P. Superiore alle Prove di Alghè An donde come sup’era uscito per La Residenza di [illegible]


Page 228

E’ Sat: n tanto per il viaggio (che l’intercessione di N. sig° cel ottenne facilissimo altro ettanto, che Grieve) mà per n trovar quindi barca à proposito, né pur condonare, per correr La Missione, censì: Gliamo necessitati, con disper- dio, etimore, e pericolo, trattenerci in un Sol Luogo fino à giorni quindici, dopo di che potemmo rinvenirsi La nostra barchetta, che era pofata per altro cammino, di molte Cuffodie d’Guardie de Giuimi, avvicandosi il B. andad per mare, in- che n v’ha che una sola, mà molto fretta guardia d’ Do- gana.

Per il che è da sapere, che la Provin- cia di Aghèan, è Provincia di Gelosia, come confinante colla Cocincina, cui Sig° si pose à parte, e fà dallà, senz’ do avanti n più che una Provincia del Tienfino, e lime- le à quella di Aghèan, conciò sì mandan quiivi i più fida- ti Mandarini per Governatori, i quali hanno sua Corte ad imitazione del Re, e reggecon finò a 30 mila Soldati attu- ali, e continui: ed il Re manda i Suoi Mandarini, ò Cri- buni, alti, e Centurioni, e altri Capitani apprendere ivi i Loro esercizi, e dopo di molti anni tornan per la Corte à Cad da Capitani grandi, e Presidenti, ò Governatori di Provinceff

Or dalla Corte fino alla Provincia di Aghè an, per camino piano di barca ordinaria per Giuime n’ hà 10. o 12. di di viaggio D altrettanto dal principis della Provincia sino alla Residenza di quel Vicèkò, ò Governato- re. Or n è già che n’abbia un Giuime continuato dal- la Corte à Aghèan, ma è una cosa mirabilissima, e che pare egualmente impossibile sia fatta dalla natura ò dall’ arte, una e l’altra parte de’ Giuime grandi, che per tutto questo Legno s’incontrano. come se dal ramo del Severe, che va al Porto, si cavasse un letto, ò gran Bópa fino all’altro ramo che si porta all’ Odra, in che per la Com- municazione dell’ acqua dell’ uno el’ altro de Giuimi, posa- mo andarle barche, almen minori commodissima mente dall’una all’altra parte. Or n è la meraviglia il cavale di mano tali gran Bópe, ma è maraviglia il cavale si fun- gi, portando alcune sino un di dicamino, e le minori mezzi di


Page 229

Di, ed in oltre avervi di che in finità si grande, che parea impossibile il poter ested lo così, beneche in effetti così Lo sia.

Or per isfuggir Letante Guardie d'Fiumi, che per tal camino s'incontrano, si preparano badiche alla Mandarina: ma nè potendosi così presto, come richiedea il bisogno, si arigcammo al mare, in che il padre fingendo sé in fermo, e nel gesto lasciando alle Guardie scruti nad la Barca, speravamo in Dio, e nella Vergni Sigª, cui particolarmente raccomandammo il buon esito, pastad Sicuri ogni malo incontro, e certo ne favori, e proteffe quasi miracolosa mente La Madre del Sigº, facendo, non solamente che con un sol di dicamino di mare con un vento favorevole arrivassimo al luogo, ma altresì, che tutte le Guardie, che vennero ad esaminarne la barca, Sopra D’pane, e così quando stò giacendo fintomi infermo in un letto, me’ veggio Salutare colle Solite Loro profonde adorazioni de. A Guardie D’pane: Convertito dunque tutto il timore in allegrezza, dopo di breve salutato, date le mancie Solite, per ridar à dividere a’ fuora que’ ch’eramo papammo Senz’ altro Felicemente La dogana e ciò ch’è più, nella notte seguente mi riceveron nella Chiesa, che qui vi ancor conservano, ove mi vattennero anco Le 2° notte, e con profitto udendo fino di peccati tacuiti, e dando in oltre fino à 14 battesimi, partivuono Sicuri, e entrammo nella Prov.; Di cui il luogo della Guardia suddetta m’era il principio, e ch’i’ cop’s trattenerzi quivi (come di sopra è accennato) Fino à 15 giorni in una delle tre Chiese che ivi s’incontra, sino ad arrivare la barca propria, che avea preso il cammino de’ Fiumi, ed allora Solo c’è già dato il proceder ivi avanti in alcuni pochi Luoghi, e con non poche difficoltà, che finalmente tutte superate colla grazia del Sigº terminammo questo mese n’ inferiore agli altri, ben che di tanto trattenuti ci in vano, e furono le confessioni sino à 933. Le comunioni 634. i battesimi degli Adulti 38, e 31. que’ degli Infanti. Come che mi trattenni nel duogo suddetto nelle due sette di Centecotte, e Trinità, fuori le confessioni repetite, n poche, e faccio il conto che Le 800 sarían Le annuali, o sia n ripetite V.

Mese


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Mese di Luglio.

Cosa niuna notabile debbi in questo
mese, ebenechè d'alcuna Chiesa si potrebbe accennar qual-
che cosa, come che nella 2ª Visita di quest'anno in che
scrivo vien mutata le cose, nè ha perchè riferirmo il succes-
so presente, per portarne nell'anno futuro ad iscriverne
il contrario, ecco nè dirò altro, se nè che visitai in questo
mese fino à 20. Chiese, o Luoghi diversi, in che s'aduna-
vono i Dpani a ricevere i Sacramenti della Confessione, e
Communione, benchè propriamente nè ritrovavi che 5.
o 6. che fossero Chiese, o luoghi determinati per l'orari-
one, esecuta delle loro preci, in che fin d'anzila perse-
cuzione s'adunavano, e continuano adunarsi nelle Do-
miniche, e Sette, sendo tutte le altre Case particolari
de Dpani, che ricevono ivi il P. per una o 2. notti ad
amministrare i Sacramenti a Dpani suoi e circonvicini.
ed è poco il poterlo ancor così, per grazia del S.° nella
persecuzione presente. Da amministrarono 1245 Confes-
sioni, 656. Communioni. 20 battesimi furono, degli'
Adulti. 81. e 67. degl' Infanti.

Mese di Agosto.

N.° ha cosa di memorabile in questo ben po-
co lieto mese, e se in niun luogo n'ha perdita di Dpanti
in questa Provincia di Rghe un certo l'ha qui. Le me-
morie triftisime che di ciò n'hanno, per quello istesso
non permetton l'iscriverle. Tra 14. o 15 luoghi, inche io
Gry, 1. 4. o 5. sen miglioraron, n peggiorarono alme-
no, il velto a qual peggiore. N. Volca Scrivelo ma quin-
don Forzato a nd papal con silenzio i due, di che più ti-
mide Lepri n incontrai in comune o particolare.
Sia


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118

ia La prima (ecio ch'è peggio) una nobra
Residenza detta d'effe May, ove tutto il rione è Ospani
e ben principal. Facer La Chiesa à Suon di Tromba, d'tam-
buro 15. anni sono Stando rivi io presente, e nd mai n’eb-
be pur un minimo d'uscere qper parte alcuna 'di cola vicina
ò Montana. E pure i tali, appena ridita La nuova del decto-
to gettarono à terra, n Sol La Chiesa, mà ancor La casa del
Cathesfìta, o sia Residenza, che n Sol nd doveano, mà
nè poteano, sendo Fatta dal Cathesfìta à Sue Spese, en
come La Chiesa, da' Ospani: ed in oltre parendo Loro ciò
poro, Curono à vidurre il suolo d'efre in campo, e Lavo-
ratolo, ne fecero, col gettargli subito il Seme, un orto, ped-
che, Gentile, ò Ministrì del Chè n trovafis'd quid vegno al-
cuno della 6ta Legge in tal Loro Luogo.

Tutti i predetti furono errori, e spro-
positi d'ique' qui che timo di frini cuori, n d'endo obligati
à niuno degli atti presenti, n si accennando quid nell'e-
dito cosa alcuna sopra ciò', ne avendo intuito il corpo del-
La Villa, se n un Scia Gentile, cui per pochi denari mi-
nuti, n che per poco d'argentò, potean Cad n quid tacer,
ma vestar Loro con obligazione e cad concerto in pace, eri-
maned in piedi La Chiesa ancora, n che La casa del Cathe-
fìta. Solo con alcun tramezzo Trasformandola in casa, e dif-
simulando almen qper alcun tempo L'adonarsi alla visita nel-
Le Dominiche, e Lette.

A moobra Loro sul viso sua gran
vergogna, un certo Medico di fuori, che fugià Cathes-
fìta, sendosi ivi accomodato e comprato terra de Semi-
nave, con che sostenerli, ricolse senza timore il timido an-
ch'efro Cathesfìta del fuogo, il quale invece L'anime
i suoi Ospani, all' idid del nuovo Decreto, consegnando La
casa, Ediltutto à Ospani, Gii à ricoeverarsi nella casa did-
detta Donde di Li aduno ó 2. anni meusci n senza gra-
vissimo scandalo, che diede n solo à quel luogo, ma à:
tutti i Ospani dal suo Distretto e Fuori ancora, per effet-
si congiunto con una Donna, ch' avea preso elaniato giù
d'un marito, il che già n avean più faccia d'apparire.
in


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in publico cò Gentili rimprociantigli L'ervonne Gallo
del Cathedrasta, cui effi avean tenuto per loro Maestro
sinora.

Hà partiamo di luoghi si odiosi, in che
èd altro piri di errori simili, e conseguente si potrebbe
marrare, che nd patice il compendio di una breve anna,
èd is gia nd ne gpfio piri perlo Tomaco; benché si à ne-
cessitato pafrare ad altra ben simile di un Baciliede, che
benchè particolare nd meno di spropositi fec, èd oprò in
suo, e mal della Xpanità della sua Chiesa civilla che
il communa de sopradetti Xpàni di Ke Muy'. Era questi
(cio ch’è peggio, per discoli) emidito in lettere, e 2. vol-
te dire Baculiere, sendo 2. volte esaminato, qnd avèd il
Rè così ordinato, per ragione di aver trovato, Gallo negli
esaminatori, quali caffigo colla morte, e mandò riesamiz-
nare tutti i Bailieri, e Vicenziali, o Dottori, che sotto que-
gli ingiusti, e avariffimi Dominatori, era stati approva-
ti, et il detto già Guardian della Chiesa sua di 18 anni
approvato, e di 26 riapprovato, ben sicuro. È sperimenta-
to nelle cose della S. Vegge, recitava egli in capite Le
orazioni nelle domeniche, e Sette, facendo di sua casa
Chiesa, e frequentissimo in tutte Le funzioni d'efa, din
persona ricevendo il P., e conducendolo n'd solo alla sua,
ma ancora alle case altri, nella sua, civille convicine',
esortando, e ajuntando i Xpàni in ogne bisogno spiritu-
ale, e afistendo loro anche in morte colla raccomanda-
zione dell'anime, e finalmente anco coll' accompagnamen-
to alla sepoltura.

Or questo tal Spano e Guardian Baz-
ciliere, a pena ridito L'edito qui à lad il protesto di rinun-
zia, consegnò La sua imagine, ed il suo parato benché
e votto, e si diè per disconosciuto, e nd Saunte, nelle cose
della S'nta Legge, n'd più né meno, che se n'd mai avesse
saputo, o avuto notizia alcuna d'efa: e ciò ch'è pud
peggio, che da 4. anni dalla proibizione fin ora, gia lo-
pra i 60, n'd tratta quanto riporsi iniTato di grazia, e quan-
tunque per compassione di sua alma, n'd intuito de meriti
papati


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119

passati, Lo mandai venire in mia presenza; appena vennuto e riferito il suddetto, si partì subito, quasi avesse i soldati di forte alle spalle, per prenderlo, sendo che per Basilide e persona di autorità, ch'egli era, n'avrebbe pagato di pochi piccoli denari, in redimere se, ed i sopani, e rettad Guardiano com'anzi, ed avercèd corone di merito all'anima sua, ed afficurar più che probabilmente la sua salvezione.

Certo ad poco aura à darne corto nell'ufficio di Guardiano a que' pochi restano, un suo discepolo, Giorgine drr. di casa, il quale confidato nel Sig. e recita per i sopani, egli ricetta in sua casa, ed ivi mi ricevette 3 sol per una, ma per due notti, e con mia grande consolazione diedi La Sacramentale sposaluzione alla Sua muta Consorte, cui avea dato già il battesimo g. d'10 anni avanti, dandomi tanta, et tal proporzionata materia con sua muta favela, e mostra altresì di contrizione, che nè meno mi contò L'ai di poterla assolvere, diehe potente dal il battesimo hà già tanti anni.

Ma pasriam già da due racconti così di consolati, ad uno più Deto, e festivo, echiediamo il me-se: ed insieme vediamo che può un animo forte, civile, ajutato però dalla grazia del Sig. e tanto pici, che in petto, di uomo l'ebbero coti femmine. Questa per nome Marta Coueng, fin d'avanti La persecuzione ricevè à suo conto la Chiesa, che il suo Guardiano antico Le consegnò per timore di qualche Danno che Le ne potesse venire, vomo anche'ero timido poco men che sopradditti. Accetto ella con buon animo la cura d'essa, ed il merito, e per n'aver allora persecuzione, La Villa, tutta Gentile Ladgiava vivere in pace, con tutti i sopani d'essa, Gente aventizia, eche con sue barche si trattengono alla riva di qual fiume, come costi. Le barche mercantili à ripa grande con questo di più, ch'ella con grande un piano ivi medesimo, tenea sua officina d'arte divendere acqua vite, che qui chiaman con nome Divino, nà vendone.


Page 234

avendone d'altro in queste parti, ove si hanno vive intinte
queste Indie Orientali. Oì arrivando il decreto, contro
la legge, la donna senza alcun timore, lasciò in piedi
la chiesa, come fosse sua casa; e solo si astenne per alcun
tempo di adunare i popani alla recita, d'altro.

I gentili dunque giunto il decreto contro la
legge, la mandaron citare, perché fosse dal ragione di se
nella casa dal pubblico. La donna si lasciò stare in casa,
come si parta fien con essa: venne dunque tutta la comunità
in corpo, a domandarla, e fu ne proceffio: e prima,
dipèrche citata n comparisfe: rispose, d'avés ella perché
esser citata: insistiron che per seguir ella la legge iraniana
era di Hoa Lang, proibita dal Re, rispose ella non sapere
tal legno di Hoa Lang, né sua legge, ma solo del cielo. Come
dunque (dissero) guarda la chiesa, d' casa comune
(chiaman qui così gli Oratori, cioè, ché hanno ancor
forma de chiesa, ma si adunano ivi i popani in comune:
vispose esser viver ingannati: n efter quella casa comune
ne, n avendo concorso i popani in comune alla Fabbia
di essa, mà esser sua casa in che ella adorava il Cielo (è
modo loro di dire, s'intende così da popani, come da gentili,
il Sig° del cielo) e per far le solite cerimonie, ofese
qui, e riverenze à suoi antenati. Nel reato, ch' affi
Serò à Serutinarla, e si vi trovava sero segno alcuno di legge
Iraniera, la prenifiero: n ardiron entrare, ben sapendo
che donna tale, che parlava con risoluto, n arrebbe
vi lasciato nè pure una piccola medaglia: insistila Vil-
La, che gli mandava disfocesie tal casa d'adorazione: rij=
pose, io sono i Iraniera, e ho comprato il terreno equivi
fatta la casa, mi paghino. Rij° di essa il denaro di mia
compra, e io men' andrò altrove. Forte proposta fù quye-
ta per essi, e difficile à rispondere, mentre era mestieri
uicid col denaro, che nel pubblico n'avea, ed i particola-
ri, uicieno avea à presentarla, per cosa di che ad esso n'
avea à risultare nè pure il minimo utile ò profitto. Lascia
dunque per iscritto il protesto, che ordina il Re nel
suo decreto: rispose: io Son donna, nè tengo perché fat tal
protesto, nè si trova in mia casa cosa alcuna per corpo di
delitto,


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Delitto, con che io sia obligata à farlo. Per fine di tro-
vando che dire, insistirono che pagasse il denaro della cita-
zione (2° Luso di qui) rispose io nò tengo perché afied ci-
tata; ma perché tutta venne la Comunità in corpo, ged
onorad Lo Signi. Dò 3. giuli per vino 2° il costume degli?
ospiti, e concio partirono.

Non per tanto, o per istigazion del De-
monio, o per patergli vedad affrontati in efed vinti da
una donna, ed efa ibraniera, e che n’avca (come si subl
dire) voce in Capitolo, nè La spotea avete: altra volta torna-
von, tutti risoluti disfad La Chiesa, e getterla al piano. Sì
là questo in Tun fino (credo in tutte queste parti Orien-
tali, toltone Le spiri politiche della Cina) Facilissima-
mente, ed in poco d’ora, sendo Le case di qui nò piicè che no-
tre copanne pastorali, e Le spiri nobili, di legno colle pare-
ti nò spiri grofie di qualche dà una sottillissima tavola &.

Ma al vedere la Comunità di nuovo, la:
-adirata la donna, sorse all’incontro: e disse, che vengon qui
a fare, disfidar mi? vengan qui meco, ch’io accetto La dis-
fida, e nò temo, venite, entrate, disfate La mia casa, che
io qui sto, nò fuggo &.

Al vedere donna con tal animo rescì fuo-
ri di sua casa, e risponded così arditamente, tra tutta La
Comunità, nò an Qui chi ardisse il primo difad L’attent-
to, che L’aurèbbe ben fatto, se fosse vomo, est il volano,
e che il suo marito, nò ella parlasse. qued poted insiobir con
sicurezza: mà nol pote an già con una donna quel Lera:
vie inspezzioni, che tiene il Sefto Feminile, nò L’uomo, e
così se ne tornaron per la medesima via, senza altro fare, e
e la donna ivi resta facendo il suo negozio di vendere vino,
e acquavite con altre droghe, che porta il frume; ne la vil:
La ardi dindi in avanti far quìr altro motivo, ed ella confi-
dando ogni giorno quìr nel Sig., già aduna i popani alla
Chiesa, o casa suddetta, e riceve ivi il P. della S. Cegge, per
amminijhad i Sacramenti à Se, ed à popani vicine, e nò
solo ivi ricevette, enicevette già il P. Sup. Sin dall’anno
papato


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pàssato, e in questo una all'entrare, ma La 2.ª volta an-
che all'uscire da quel fiume, per ove io qui facendo La
Missione fino a 2. ò 3 giorni più oltre e con poca Li-
bertà, e v'ebbi in ciascuna di esse pire di 40 confessioni.

Nel reto v'ha qui 3. fiumi grandi, e
principali, giusta Le rive de quali v'ha tuttora Stazione
di mercanti, che ivi risiedono per loro comodità, come
di sopra accennato, e v'ha pure anche delle Ville tria ter-
ra, in che v'ha Dopanità da visitare. Fummo in questo
e nel futuro mese no’ dreo, e nell’altro del 3° esperien-
ze molto dannificata La Dopanità, come negli esempi
accennati di sopra, si mostra, in quell’ grandissimo me-
se, avemmo un pochissimo numero, e furon 26 confessioni
854 e 532 la comunioni: 52 i battesimi degli
Adulti, e 83 degli Infanti.

Mese di Settembre.

La grazia è che per quanto d’avrei contad
successi poco farsiti e gradevole, do poscia senza alcuna Les-
sione, o reciscenza almeno della verità, almeno dal conte-
ne anche quale uno. Tre rioni di tend certa Villa chiamata Nam hoa, ove piu, ove meno, han piu di 150 Dopani,
Dinéfsi il Capo già ottuogenario, è di tutti il Capo, uo-
me di Lettere, già altre volte. Esaminatore, cui tutta la
Villa Dopani, e Gentili, non sol rispettano, ma lo devo-
no, in quest’ occasione dell’ Editto Sendo che con mille ri-
pieghi potea nome di Lettere, Libervarsi di tutto, sol con ben
ascendere, od occultare tutto ciò che alla Religione oppo-
tiene e n. Solo se, mà Dopani tutti del suo, degl’altri 2.
rioni, difendere, d’ogni insulto, e persecuzione; e fio defro
fase e presentò il protesto della Pede (per le ndempio, Se
nol mutasie, protestando solo della Legge Straniera ma pred
ndesp di agrado alla Villa, mutatolo) empio, ed apostata
epìci


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121

e poi la sua corona ò rosario d'una sacra imagine, per
che fosse dalla Villa publicamente tutto bruciato, e con-
tal, e si detestabile esempio del più ansiano, di essi, tutto il
resto de' popani in tutte i 3. rioni furono obligati al me-
desimo, nd restando loro animo spus di fiatate a tutto sog-
gettato, e più alla multa digiulj. S. perverba ped i quen-
derli in gozoviglia, e chi sà aned per offerta à loro Idoli, an-
zi di mangiar loro bufali, e porci, che sono il tutto in
che spendon le Villa tutto il denaro delle spene giudici-
arie, che loro appartiene il giudicare, o definire: e più ol-
tre menaviando nel resto, se può alcun minimo segno: è
più oltre di seguir la Religione lasciarsi apparire.

Or questo solo, quando altro tutto ma-
neasse, bastava ed era più che superfluo ritocced la au-
ra nella Villa, e far che soggiacesse ad un notabil casti-
go; mentre espressamente si proibisce à chi che sia il
punire, quanto sia di un denaro, per causa della Sta.
Regge, reservandosi questa solo à Governatori della Pro-
v. e desume anche la 2. altri tribunali Civili, en olive:
cioè ch'è permesso, o mandato alle Comunità, e Ville
è solo della R., introvandori (papatone però il termine
mentale) ovunque sia, segno alcuno di Religione pren-
dend quella casa, o famiglia, e condurla all' un de due
tribunali suddetti, o da gravemente al Governador della
Provincia, e di grave fallo, e da gravemente punirsi è
Decedere in giudicare o punire in cause, che loro no
appartengono.

Per ciò dunque n. solo n. ardiron ricever-
mi in loro case, particolarmente in un dìque Cioni tut-
to Jopano, ove altre volte solcan riceved il P. mà trut-
tenendomi io in mia barca capace di riceved fino à 50.
e più Jopani in cfa, celebrativi il Sto. Sacrificio, nd lo-
lo uno o 2. notti, ma fin 4. e 5. per ragion di una con-
tinua pioggia, che nd relasciò partire, nd tendo più che
mezza lega distante il luogo dalla riva del fiume, nd
ebbi, che poche confessioni, e molto disgublato finalmen-
te d' i mie partij, tanto più, che oltre il detto Ansiano
Latterato


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Latterato, altri due o 3. Baciilieri D'pàni, n' havea neB.
vioni della Villa suddetta, che se si unissero insieme, av-
rebbè potuto à suo dispetto, far ch'essi sopra, e i Gentili
ne vellafissero al disotto, e poterlo fare ad esercitare, quan-
te funzioni voleffero della Spàna Religione.

Costante per altro (per 13 Laccia) questo
mese amaro del tutto) si mostrò altro simil Suon vece:
chio d' ottuagenario ancor esso, che in età di 40. anni
sendo Scid, o Capo di Villa, come adrito e Sagace, spese
come si dice, quanto ebbe per Liberarsi dall' invidie del
Demonio meridiano, che si facea burla di esso, e più del.
La sua consorte, qual tormentava continuamente e tan-
to più, quanto più frequente, liberale era in offerirgli
tutto ciò che sapea domandare. Per il che è à sapere, che
il maledetto, Diabolico, pessimo, ed inveterato costume di
questa cieta gente, è di in qualsisia infermità, che loro
succeda, irne à domandar di sua causa all' Indovino, il
quale è un cieco, e questi dice ciò che gli viene alla bocca.
N pertanto, avendone Libri percìò, essi s'guidan per quell'
che inefsi trovan scritto, e end probabile, sola mà certo,
che v'entran superstizioni, e fattucchiere, tendendo tutto
ad offerte diaboliche et idolatrie. Ciò che poi ordina-
viamente detti ciechi indovini dicono, è che i suoi ante-
passati si ritrovavan nell' altra vita bisognosi, domandan
sorcorvo di offerte & perciò causano quella infermità per
che i vivi si ricordin de' morti & spazienti adunque cor-
ron subito alle offerte, echiedono a detti Defonti desita-
no già di più tormentargli: ma aggravando il male fà-
doppian le offerte, e allora il demonio, in pena di loro
uccita, così permettendogli il Sig. entra nel paziente, e
per sua bocca confessa esser quell' uomo, o donna De defonti,
a quali offerirono. e domanda altre offerte migliori. Dicendo,
che così cesserà, però ricevute Le offerte, e con esse Le adora-
zioni degli offerenti, che il maligno chiede più ch'esse cef-
sando di far loro male per alcuni pochi giorni. Di Lé à poco
torna à tormentagli come avanti, epiù ancora, è dinuovo qu
bocade paziente torna à domandar altre ad altre offerte, e
così gli mena mentecatti, per Le navicè (come si diffe) co-
me


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come tanti bufali, senza intelletto, ove vuole; fino à de’ li-
nargli, e n’ restan loro più in casa denaro, ò cosa da offerire;
ed allora, così permettendogli il sig? in pena della loro uccità,
ed inganno più che volontario, mentre tanto volte inganna-
ti piu gli credono, arriva anco ad cacci dergli, se cosi Dio gliel
permetta, e ciò dico s’intende di quì in che entra il demonio,
che è il più ordinario, nel resto gl’ altri D° il corso de’ Loro ma-
li, e suoi remedj, ò migliorano, ò muejono, e se il primo, i
maghi, e fattuchiarì, che corron con le offerte, che poi cadono
in suo profitto, ed emolumento, per nutritisse, e suoi figli col-
le offerte di que ciechi, e mente catti chegli credono; se ne fan
per gabbo, e gloria, dicendo, che per suoi offici ed industrie qua-
viron quegl’ infermi. e se il D°, cioè’, musjano. dicon poi,
che il paziente n’ebbe buona ventura, ò anche, che suoi
specati eran già molto grandi, con che nè ne meritavan la
Liberazione &. e cosi gli Lievano ingannati, e perdono tutto il
Denaro che hanno con quegli ribaldi, che arrivono à spese digen-
te si Tolta, ecio è commune à tutti i Sunsfinesi, ò anche
à tutta La Cina, e ciò ch’è puggio, à n Carlo, ne son reputa-
tati perchè, d’avari, e i più Grandi, e sensati Lo San più
per riputazione, che per credere à tali evidenti Politzie.

Or il detto buon vecchio Di Ottagienario
uomo si’è detto, per nome Antonio rife anch’egli ingan-
nato con tali maghi, e falsari fino à 70 di sua età, inche
trovando un medico Xpàno della Villa di contro alla sua, che
ne gl’apri gl’inganni, egli dichiarò Le ragioni della vera
fede, rinunciò subito à tutte le diaboliche Superstizioni, e
disfece tutti gl’altarini, evasetti de’ profumi, e con che
avea onorato il demonio sin allora, avicendo La santa
fede (cio ch’era conseguente) ne vettò subito Libera la sua
Consorte, e Sana di corpo, ed’anima col suo marito, e dette
suo figli che abbarcioron tutti La Santa fede, e genero-
sa mente l’eservo, ed opera, il buon vecchio fin ora, con
quante contradizione e scherni, che gli eccitò per mezzo de’
suoi Alchimisti il demonio, che molto senti il perder La
possessione n’ Sole del Corpo della donna, ma ancor più del-
Le tante anime, e sua, e di tutta in oltre La famiglia, che
n’ Bol s’penava ottenere, ma tenca questi dispi in tua man.
O9


Page 240

Or questo buon Antonio dunque non sol costantemente, guardò in questa preservazione la legge; ma anco si avanzò à vicevermi in sua casa per una notte con molta allegrezza, e contento suo, e mio molto più, n tanto per il numero, che già v'ha poco oltre che la sua famiglia, ma per avervi occasione con ciò di ajutare alcune altre poche case d’opane ivi prefro, Dad il battesimo à bambini perduti, cioè Figli di Padre, o madri Apostati, quali ad si darebbero, se no con tal occasione, anche il P. manda i suoi Cathedrati darlo. Loro di nascerto, ed in questa medesima idéca ne potei col favo del Sig. dal Cino ad 8, i 4. di questa, e i 4. di altro 2. Famiglie di vicinntro Del fiume: econ ciò par tij alun tanto consolato, e finito il mese ci trovammo con 91t. Confessioni. 543. Communioni, 26. battesimi di Adulti, e 74. di infanti.

Mese di Ottobre.

Discorrano ora chiusunque de sopra il fatto presente. Michele D. da Opano fin da fanciullo, lasciò la fede fatto grande per seguire un Apostata Nentitore, e illuso, cui il demonio ingannava in sogno, dannogli sua legge ad osservare, con sue orazioni, epotesti di far l’aqualufrale, ogni domenica con altre cose simili, con che infetto tutti di quella viviera del mare, che Losguri sono, e il detto Michele Capo de suoi pescatori era non de principali seguaci diefro. Ed avendo 8. Figli già Adulti, restando oprefio La sua moglie dal demonio, questa prima dopo il detto suo marito Michele tornaron all’Ovile di Dopo, e me faces’ spendì nò poco dire in uditi. Lo vo confessionè nò meno che di tutta la vita, econ efi poco à poco tutta sua Famiglia ritornò alla S. Fede. Stava io in tal tempo in questa medesima Provincia, aurà già anni 15. dopo di che digiorno in giorno avanzandosi nella recita, e forzioni della Santa Chiesa, e cothumi di


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123

Di nostra Religione, frequente in tutto, come Capo de' Bescatorvi di quella riviera nel temporale, così meritò e fierlo Della S. Legge, e con ciò fù fatto Guardian di sua Chiesa, vecitando in primo Luogo, e riggiondendo gl' altri, ricevendo il P. in sua casa, ed ajutando anche gli altri, à perseverare, e vecitando per essi quando in farmi ajuntandogli e consolatogli conforme il costume de' Giardiani delle Chiese di quella Missione, come egli era, e di buon numero, e ricevendo il P. in sua casa, ed apparechiando l'altare, immagine, e suo ornamento ò parato, con tutto fervore, Diligenza.

Or chi dirà questo tale venire à morire, senza speranza alcuna di sua salute, apparente almeno: e purcosì lo fu in questo medesimo anno, sendo già settuagenario. Il fatto qui questo. Il minore de' suoi figli giovanee arditò e di buona fede, passando per un tempio del Demonio, che ivi stava prefio La riva del mare, o bocca di Giuome, ove alloggiavano i pescatori; nò sol nè si toglica, come i Gentili facciano, ma anzi caricava anche più su la testa il cappello, e si gioneva a' veiti d' il Catedro noter, o La corona ecciò per maggior Dispetto del demonio, che ne arrabbiava. E determinò vendicarsene, se potesse. Fu ora permision dell'sig. che prima La sua Madre, e poi ancor efo ammalafier di peste, o morbo epidemico, epistilenziale, che ancora dura in queste parti. Fù in altre altra permision più speciale, che ponendosi nella bocca del sopradetto giovane, che già stava fuori di sé, e da 5 giorni nò potea prendere cibo, diceffe, o mentifse il med. demonio, che tal infermità efo gli el avea causata, pedefud un giovinaccio testardo, ed arditò, e che Disprezzava efo, il Suo tempio, e che se lo volevan dano Offerispero ad efo Demoniio una gallina, e un vaso di vino, che il paziente subito mangiaria il che nò avea potuto fare dà giovani innanzi.

Stava ivi presente il fratello maggiore o primo genito, di costume, e fede ben molto diversi dal minore, e senza più altro pensare, Gli à presentad la gallina, ed il vino al demonio, che ancor parlava in bocca del detto giovane, e vedendo l'offerta li levò à sedere ad efo Stefano, con non.


Page 242

non sò quali parole, se la offerì a se medesimo; dopodi che
si pose à mangiare, ebere ed aggiunse, che se volevano ora
che egli, ed in oltre la sua Madre, che l'ava anco peggio-
re, rebbesi fatti sani, Gofred comprad un porco, e logli offerìsero
che'fio subito gli Lasciarebbe Liberi, esani ambe due. Il
fratel maggiore tanto più accieccato, quanto avea visto in eff.
Fetto, che il suo fratel minore, si era perto da perde, n solo à
sedere, ma anche à mangiare qui con alcuno degli altri fra-
telli ad avistarne suo padre, e che Gofred subito comprad il
Detto porco, ed offerìrlo al demonico, il che avea à fare il suo
Medico, che era gentile, e nominato espressamente dal De-
monio, che n si ardiva pretenderle da essi come Ospàni.

Il loro P. Michele, n venivava in tal im-
pietà, e superstizione, mà obbligando lo tanto il suo figlio
maggiore, che dicea no poter sortir l'effetto, senza esso con-
correre, come marito di sua Madre, e Padre del paziente,
finalmente, sospirando si, mà, si lasciò finalmente pro-
tare all'empia compra, ed offerta del porco, affittendo all'
offertimento diabolico, e piangendone per dolore. Furon Di
Là Madre, e Figlio minore, che nulla seppero, ne con-
sentirono all'offerte diaboliche, come che già fuori di se'
per il male, ambe due, poco à poco alleggerindo nel ma-
le, mà ne cadde subito in ferma il B°, ed altri, sen tuttii
Di sua casa, ed esso con un de' suoi Generi, ed un nepote
ne merivono: ecci ch' è mirabile, che vivendo pur 4
o 8 giorni, benchè convieffe evidente il castigo di Dio, e
ne dolesse, e piangeva perciò, n ricorse però ad alcuno,
nedomando venissero i Ospàni a visitarlo, come è loro co-
tume, nè recitav gl'orazioni, né (che è più) chiamò il
Catholica ivi presso, e ben conosciuto, eche andava quel-
lo viva attualmente recitando, ed ajutando altri in:
fermi, di che ven' avea gran copia, e beneche Stando già
per ispirare, accorrevs ivi un certo Ospàno a' recitar gli
do quali orazioni, n fù pure esso ciò chiedere, sendo che
Atte in suo giardizio, quasi sino al fine, estfo d'alcu-
me cose temporali, domestiche, e di sua sepoltura; e n
fù udita parola che due fu in grò di sua alma, perquan-
to Si ramaricasse, e pentisse del fatto, mà n mai tan-
to


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tanto, che io, uditone i presenti, potessi aver tanto di-
Luce, ed indizio, che mi bastasse a far concetto, ch'avesse
potuto morir con penitenza Salutare, con che n'mi po-
tei avanzare, né ardire, dì per efo La effeia di Re-
quie, ne' il Cathequita, ne' Opani Furono alla sua se-
polture 2° il vito Opano.

Dico dunque, che n' Io io che cosa ne giu-
diceare, ma solo adorare gl' inscrutabili giudicj divini.
Car che Jddio avesse Ligata la sua salute a quest' ul-
timo isperimento, di Lasciarsi o nò egli persuadere alla
maledetta compra d' offerta, cui se n' consentisse, avea
ad ottenerne la finale perseveranza, e forte anche La
Salute corporale; e consentendo, perdesse, come si giudica,
L'una e l'altra.

Ma lasciate l'opinione di ciò à The-
ologi, che all'istoria dell'annua nd fù fuori d'ogni pro-
posito narrarla ancor così per le notizie de costume ido-
latrici, che in essa si contano, passiamo, o torniamo al-
la narrazione di questo Decimo mese, il quale Giùva-
rio, per pappad dal luoghi molto Lontani, Diversi gl'
uni dagl altri, e Singoladmente dovendo correre un dun-
ghisimo Fiume, in che pòche Chiese, avemmo da visi-
tare, e fino à 20. giorni spendere in suo viaggio, eritod-
no. e n' abbiam per efo, che 4. Chiese numerose, vettan-
do gli altri luoghi di 20, ó 30. persone nd più, quali n'
però si han dalaiciare, e cosi dopo aver arrivati al fine
di efo cioè fin dove Si può andare, avendovi poco So-
pra una ora son Seguenti. D altro, di che tutto ci libe-
rò il Sigº, al vitorno, Gummone per Luna, el' albari-
vad del Fiume accorrendo, e confessando di giorno, quan-
ti trovammo per que' luoghi n' avendo casa d'Chiesa di-
gura, ò vicina, ove adunarsi, e e div' La Allefia di notte e
Così ora dieci, ora 20, ora 30 di di, e di notte Gummone, che
dipasso empiendo il mese, come più potemmo col favo-
Divino, che di poco velto inferiore di numero agli altri, ben:
che maggior di fatiché nel corso, e con ciò con qual n' so'
che consolazione, papammo alle parti del mare Sopra-
detta


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Sopradetta Li ad poter paffare altro Giuome nel mese se-
guente.

Or trà le A. Chiese sopradette la più nume-
rosa mi dìe di che prangere, e di che consolarmi. Il primo
per sue disgrazie spirituali, e temporali; quello per aver
perduto temporalmente 2. buoni Guardiani di quella Chie-
sa, all'un de quali fui io in tempo di affibitor con tutti i sa-
cramenti, e morì con tutta va sfegnazione, e divisione,
qual ne potrebbe un Religioso, e per altri nd pochi tolti al-
fresi dal medesimo male. quelle, per aver perduto molto, ed
abbattuto dal suo Cuvore Spirituale quella Spanita, che
più meno lo Dovea, avendovi fino à vo. Baillieri Spagni,
ed offi i 2. più principali, s'nd apotaron espreffamen-
te. Si ebbero almeno, e si trattaron fin ora come Gentili,
d'nd Lasciai cad le mie parti con efo, il quale finalmente
disfe, ch'egl' vebtaria Spagno interioriamente. e Segreto ci
dè che nd andria alla Chiesa, nè concorrerrebbe ciò Spagni,
nè sionotheserebbe più come tale. Megli apposi esprefa-
mente, egli feci vedere il gran torto che avea incio Sogna-
ve, d che pretendere egli chi era l' Anciano, e tra Princi-
pali della Villa, equanto i Spagni vebtrevbbero animati ed
onorati dalla sua presenza, equanto ne seguirebbe il con-
trario dall'efo asfentarsi, in che nd Lasciai ribadire il chido.
e qui conciò esempio al chio Compagno, d'efo nd minore ped:
che ancor efo vi sforza fie a venire, e che che sia di sua ped:
severanza, dè sufficiente disposizione per confefpari co-
me fece. e qui anch' efo parte di mia consolatione, o ben-
ché nel vecho molto più potrebbero, se volsero, per cori nd
potendo altiv ottenere, qui obligato contentarmi: La Villa
d'ichiamo Gioi Vae, e è nd molto distante dal Giuome
etemendo Lasciar ivi mostra barca per trino? de' Ladroni,
ci animo' l'un d'efi, dicendo, ch'era conosciuto dall'un
di quegli, e dopo pur giogo, o d'ivero, la nostra barca restò
ficura per 3. notti, in suogo insueto e solitario, e senza
alcuna compagnia d'altre barche, che in tal tempo de' La-
droni, nd ardisceno mai Trad Sole.

Nàcìo me allegro in questo mese, e
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fu in questa medesima Chiesa, fù il caso di una fanciulla,
che edente il battesimo (Credia perfe sola, e lo fùi aneo ingi-
peratamente per 2. altri, ed efii suoi fratelli) per contal Servo-
re ed animo, che mè causò meraviglia, questa di 12. anni
venne per la Stefa, in tempo ch'io iobava battezzando, chieden-
do anch'epia il battesimo, con voce molto chiara, e donora:
domandagli, se s'apea Le orazioni, disse s'aped alcune. mà
guidicando, come che già di età dover'edir prima il Ca-
thechismo, gl' Darei (diffì) il battesimo desiatto: quan-
do ecco venia sua zia, ch' iui Tava presente avvisarmi, che
La detta Fanciulla era Figlia di sua sorella Dajana anch'
epa, e che già era battezzata cò Due suoi fratelli minori
ancora. N'Atti per tal parola io particolarmente, di-
cendo ella che d' sua sorella avea già lasciata la fede,
e d' iterdatasi del Santo nome della Fanciulla, e suoi
fratellini. Mandai dunque per un certo giovine suo
parente domandarne fino alla casa della madre, ed ecco
alla tera, venire epa piangendo, e confessando sua col-
pa di aver lasciato la fede, fin da 8, o 9. anni, ed ora
chiedew confessarsi, e tornare alla Santa Legge, ed ag-
giunse, che ne la detta Fanciulla, nè suoi piccoli fratelli
avean per anche ricevuto il battesimo, e che la Fanci-
ulla da per vè Stefa, volle entrad nella Legge, e venne
a chieder con tanto fervore il battesimo, e n'à persuasian
dalla Madre, che ancor nd era in intenzione di ritorna-
re all' ovile di Dio.

Al che udendo, ciaschedun consideri la
mia consolazione, mentre per una, s'evan quadagnate
4. anime. Le S. della Fanciulla suddetta, e suoi fratelli,
cui diedi il battesimo. e La madre iSteja, ch' aind chiedev'
la figlia con tal battesimo fervore, e pirà à non errare (co-
si permettendolo Iddio) la sua zia, nd avea à venire alla
confessione, e conciò chiudiam questo mese, in che am-
ministrài colla grazia del Sig° g32. Confessioni, 643.
Communioni, 34. battesimi di Adulti, e 46 di In-
Santi.

Alessi


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Mese di Novembre.

Tra lodabili costumi, e Regole di nostra Santa Compagnia l’annuale ritiramento per 8, o 10. giorni almeno (e potendo già per tutto il mese) i quali che andiamo in Missione, che più n’ avremmo bisogno, e per il di 15 seguente andad in corso, e trattato continuato co’ Professi simi, tanto meno il profìamo, e per noi 2 sol di profitto, ma dìo ancor necessario: perciò nel mese presente occupato in tali esercizj, certo è che non potei affrìtare con quella frequenza, che questa necessità d’opinìtì richieda, e richiede ripertanto al desiderio che il C° avea di accorrere anco al suo profitto concorse specialmente il Sig° con particolar sua Provvidenza riempiendo il numero delle notti più copiose delle de’ mesi passati, de’ quali il presente n° si trova punto diminuito, per ciò più tanto e per ciò io obligato à dar infinite grazie à quel Sig° di cui è scritto, che spaudìvit desiderium pauperum.

Le due solennità (o sien ferie) delle veneri, e de’ defunti son que’ celeberrime, e frequentissime; e come che non si posa con la libertà antiche, n’dimeno tenemo tal giorno, L’antecedente di tutti i Santi, in una casa più che Chiesa ben provvera che qui già nostra Presidenza, e per i mali vicini Diefra (n’per què di dentro) ora appena ridotta à piccola casa, e là che venne qui i membri del nome Ospano nell’anno passato, d’entrando preterò un immagine di un Crocefisso, e concio’ avendo il corpo di delitto in sue mani: Domandavan grosse somma à vedimenti. Il Sicid, o Capo della Villa ch’era Ospano più per debito di suo officio ad accorrere, domandò gli mobbafferi il Crocefisso, ch’avean preso, d’avutolo nelle mani, lo ripose à ascose in sue maniche, e partì fuggiendo nel vesto, che colle grida, evoci, à che accorrevono anche le donne, e fecer ben audacemente sue parti, li termini napfe


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terminasse il negozio, che già si potea sottrar molto grave perdita avend giù i nostri nemici il corpo di delitto in sue mani & conche offì Sol dicendo, e minacciando, furon dar que- vela al Governador della Corte cui pertien detta Villa, ed è sua patria, il quale sgridò le parti ambedue. e m spuni i Dpani, ma per ispese di viaggio, ed altro, che costar le liti, n’ lasciaron di perdere fino a seudi cento; né poco più o meno ne costò anche a nemici il loro ardire e atten- tato, e perciò al parer del pubblico perditori, e abbattuti, e svergognati, ed i Dpani vincitori, e di li più animati con ciò n’ temeron ricevermi ivi per tal duplicata festa, in che il concorso n’ fu poco per la tratterzza della casa in cui stavamo, e furon la confessioni 120. nel primo, e 145. nel 2° e dieffe concorrendo altri, fino a quasi 100. nel 3° giorno di questo mese, n’ toccando qui della urla, che dopo degli esercizi domandaron per le altre 2. not- ti, che furono isquisite, per la buona sperione, che in esse vennero di S. S. vo., e più anni, e di tutta anche la vita, con che, e per la pace, inche permanemmo, e per il buon frutto vestai più che consolato di tal Fazione; in che dimorai n’ sol d’ ecci mà 15. giorni, benche interrotti per causa d’un infermo quindi lungi dece giorni, e tol- gando, per quanto volefie inad segreto, n’ bostettero effi, facendomi di Alejssa fuori, ed già molto di buon ora, e entrando col C°, in quanto n’ ammessi per l’ad occu- pato negli Esercizj.

Or questi finiti con quelle consolazio- ni, che il Sig. Dar suole in giorni così beati, quali termina- te col profitto accennato, fummo per altre parti, e Chiese pertinenti alla Residenza suddetta chiamata di An- gnien.

Offerisceci si era in primo luogo la conversion di tutta una casa ben principale, ed in officio di Computigta del Governatore di questa Provincia, cioè il Mandarino il più autorizzato dopo il Brè, e pre- ciso molto estimato e temuto in sua Villa, d'icui il detto Computigta, e il Principe, la sua moglie adunque fin


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Sin dalla 1ª luna cioè, la per Maggio fino alla 14a
fu con dolori e malatie, molestata continuamente dal
Demonio, per cui fugare ricorrendo a Maghi, e Fattuc-
chiani nel modo di sopra accennato, per lo spazio di 3 mesi
si ne fe' burla il demonio, chiedando per la bocca ora del
mago, or della paziente, offerte continue, con promessa
di effe fatto, cessare, ed appena passati uno o 2. giorni
ritornava alle prime, scherzando così a suo piacere, e
scherzando la cieca follizia di questi Gentili, che dopo
la calità sperimentata di tante, esi continuano prove
ancor tornano a credergli, ed offerirgli; proseguendo il
maligno a tanto più danneggiargli, e far loro dal ma-
le, quanto più gli mobilicano i Dotti Gentili d’i-
mi, e di offerte.

O avendo già il peso fino a seudi cento in
3. mesi, un di che il marito da questa Costa tornò alla ca-
sa. Disse il marito fosser la ad offerte un poco perpla-
care il demonio, eccitasse da suoi dolori. La donna
però in fabblicità da tante offerte senza alcun profitto,
Dedito delle virtù, e miracoli, o grazie, con che vanavan
gli in fermi, per cui oravano i Dpiani, rispose al ma-
vito, che anzi più torto, con una scure avea à disfà
tutti gl’altarini, evasi di profumi, e cose di adorazione al
demonio, da cui veniva sì maltrattata, che più offerti-
gl’una paglia.

Ritrovosi in breon quinto il Cathedrata
in quel! nella piazza di quella Villa, ed era di dimercato,
e corte una certa donna Spagna, che frequentava tal casa.
Subito chiamarlo così arrivata dalla Sig.ra Dieffa, ave-
nuto dis fess, abruiciò il tutto, Di brui. La detta pariz-
ente nelle cose di nostra Legge, ed apochi giorni ben in-
fruita gli diedi il battesimo. O come che il rebto della
famiglia godeva buona salute, per dar loro il battesi-
mo, e singolarmente al suo marito era necessario L’ar-
rivo del B°, nel giorno d’oggi 20 di questo arrivai qui-
vi, edeco, che per più compita festa, nel medesimo giol-
no vieni ritorno il marito, d già come altre volte per

2.


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2, o 3 giorni conforme allo Stile di questa Corte, ma per
Sempre, e col ben Servito del Governado! suo Sig. cui de-
putato dal Rè per Soldato, per sue abilità qui imprez-
gato nell'ufficio di Computista, ed ora terminata. La sua
coravana, tornava pelle sua casa con allegrezza, e conten-
to, che eresse di molto per cadèi in quel giorno, inche me-
desimamente il Padre era arrivato, benché niuna nuova
vi fosse preceduta antecedentemente dell'arrivo dell'uno
o dell'altro.

In quella Villa vi ha Chiesa di 80 panì, che
ci occuparono i S.rì Vie. Apliciì nella triste asfrenza d'ing-
tri Padri, di Lagnionevol ricordo. L'Anziano pero Soprad.
e tutta quella casa, La principal della Villa riconosce i
nostri Padri, e così ci ricevette in sua casa, ericovè e fio, e
tutta la sua famiglia in numero quasi 20 il Santo bat-
tesimo e con altri che venne dalla villa nel di seguen-
te arrivarono anche à 30. e perchè Lun de' Figli già
grande, D pad che di buona volunta voleffe accettar il
battesimo, Si fe' intendere il Padre, chenè e fio l'avea à
riconosciu. per figlio. Bed altra parte il maggiore già da
2. anni cieco, ma Letterato apprese con tal Servore Le
orazione tutte nò solo del Cathesìmo, ma il modo di con-
fessarsi, e communicavii, che battezzato dal Cathesìba
edì prima confessione, giudicai efer capaci sìmo rice-
ved il Sacramento dell' Altare, quale gli amministrài
con sommo suo contento e consolazione. distribuendo-
delle Medaglie, e corone, què cose preziosissime, à tutta
quella Famiglia, partiva già ben consolato, mà a par-
tid consolatifsimo, l'aggiunse l'aquello di un ancina
tanto prossima à perder si, quanto alla morte, in che
Tava già vicina, e d in età d'anni 60. La Madre del
Sig. della casa suddetta, il quale già quasi giorno, e,
partendo, nel medesimo uccid di casa, mi avisò di efa
e Del termine in che si rituovava, mà credendo io avés-
Le a'dad il battesimo, e perciò consegnarla al Cathesìba,
per esfer già giorno chiaro, ecco mi dice, che sua Ma-
dre avea ricevuto il battesimo fin de Lanciulla, mà
che prendendo marito Gentile, avea Lasciata la Legge
Sino


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Sino al presente, in che trovandosi in tale ebrietà, che edeva al P. della S. Cegge porgesse suo ajuto.

Trovai dunque la buona vecchia ancora ne suoi sensi, e giudizio, e con buon animo, ed affetto per la S.ta fede, e Religione, nel voto rozzissimo, e senza da- per, o ricordarsi d'alcun'altra orazione, che della sola Ave Maria, quale ripetiva (dife) continuamente (ed io credo che ne pud la 'sapefre intiera) ed era tutta (dife) La sua speranza: cosa certo dà Shupere, la ritruovi, doman- dando gli per tutti i 10. comandamenti, innoventifisima; ciò che pad, quasi impossibile, senza aver pur com- mepo, o consentito ad alcuna minima superstizione; di che nella casa de' gentili, almeno in sue infinità, e dif- grazie, per quanto n'credan negli Idoli, rarissimo è chi not faccia, ed obblighi la sua consorte à minifrarne l'offerte con farne galte, biscottine, ciambelle (Dico co- si per farmi) intendere, navendovi nome da spiegare la loro tante, od infinite sorti di cad parte, e composizioni di esse, quali offerisceno, à vivi, e de fonti, ed in uso sa- cro, e profano: ed sol nel primo de' divine Mandamen- ti non la ritrovai colpevole, ma pur in niun degl' altri, che arrivasse à mortale, etutto il suo difetto fu di om- missione, ed ignoranza, e lascia la legge cioè i suoi se- rercizi, che congiunta con un marito gentile; più Ser- vore di quel Chiesa ch'essa v'avea, ed ha di mefieri pied of- servare, e nel voto confidando nella Madre-del Sig. ch'e Madre di misericordia, già è, e probabile, che per ciò in tal buon punto le ottenesse il ricevere il Sacra- mento della penitenza, che certo per suo mezzo, per la pri- ma (credo) ed ultima volta, avrà ottenuto degnamente ricevere in remissione de' suoi peccati; egl' accerì avutto à dare anche L'Estrema unzione se la casa de paramenti dell'adre, n'di s'ofre mandata già di buon ora alla barca, ma non perciò n'd pur contento, mà contentissimo partì da quella casa, con n'd yoca isperanza di auvercero al ritol- no, anche maggiore; ed redine già avuti deputtata una piccola casa, per i 90 piani adunarsi nelle domeniche, effett- alla recita delle orazioni che il suo figlio cieco fa loro.

M


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I successi di questo beato mese portarono, li perse stessi una nuova relazione, perciò nd potendo gli scrivere tutti, anco quei che qui noto nd seran, che in compendio. In una Villa chiamata Cé’sò detto mi- navan perseguir di X pani, quali dando luogo al tempo desideron dal loro esercizio. Un certo artista, che ivi tra- va guadagnando sua vita; volle tornar alla sua patria fuori di questa Prova quando ecco che trovò la sua sorel- la inferma, che pai chi'era Xpàna, nd però effo, nè il marito. O ricorrendo una sua vicina al Lago, e Fattuc- chiaro (parche la moglie nd consenti) di notte in sogno apparvero al mago due persone venerande, con truffile nelle mani, che gli commandaron desistesse di suo di: abolito officio, e bruciasse tutti i suoi libri, quando ne', che moriria: Scusofii il mago con nd tener di che vi- vere, edomandò chi essi erano, risposero, gente stiam noi della casa dal sig° del cielo, ecio’ detto vedendo l’ostinazione del mago e che nd consentia à loro det- ti, gli d’idero sino a Bo’ battiture. Suegliato si trovò Divero L’asfo sabbattuto, e con i segni delle battituae e tanto in debolito, che nd potea quivi muoverli da un lato all’altro: ecosì morì impentente nel di seguente. Ci ciò visto avita gentile, tornò subito al luogo anti- co, e tutto impaurito contò il sopraddetto alla villa. in oltre in alta terra à questa vicina, altro mago Padre e Sugglio, mentre van facendo Tregonarie per altri da- mav dalla pertilenza, epi presine, nd poterono ribe- varsi stessi, ecosì morirono ambedue, epiù il Sozero Diquetti: con che e per altre nuove di altri Fattucchiari, che chi chevi fosse andafse, o fosse perviccamen che voleste anche afsi morirono, il Capo Di Villa d’o Licen- za, chechi cherifose andafse, o fosse quel il camion che volefe ch’egli (ed era avanti il primo persecutore) nd molestarebbe niuno: e così si rese La pace à questa Vil- la; ed un de’ principali di epra, che già anticamente avea lasciata la legge, etornato ad epra. See con gl’al- tri una buona Chiesa, e ne rebba Guardiano, e fa bene il seu officio, e con gran Servore, e mi riceve ivi nd solo una, ma anche 2 volte, la prima queste, in cui ebbi più


Page 252

più di 100 Confessioni, e 26 battesimi, el’altra per ricevere i Jopani di una Chiesa vicina già altre volte nuomerota, ed ora diminuita per n’avèdovi pase, e perciò necessitàati à ricorrere à questa di effe’lo, ove vennero, que’porchi che poterano ò vollero, e nè senza molto profitto, eguidio spirituale, dì li partimmo consolati.

L’apriamo ora ad altra Chiesa impegnata, e perseguita, e nò abbattuta nella Villa detta Chiesa. Tutto quasi un borgo, d’rione è Jopano, e che ch’avevano già nò molta diligenza, e fervore, e abbattessè la Chiesa, per timor della persecuzione, perseveraron nò dimeno bastante mente nella fede. O! dalla Fame dè due anni profittimè passati un certo ribaldo, che frequentava la casa e Residenzia del Presidente di quel territorio chiese in prestito alcun rubbio di vito à suoi parenti, ch’eran Jopani; cioè da nò mai restituirsi: negaron gli lo dunque quebhi; d’egli ciò sidendo minaccio vendicarsi, edie subito quevela al Presidente sudetto, diche i quei del rione ò borgo Chivìa eran Jopani; il presidente pensando trovar da-naro, prese alcuni d’effi, e gli pose a tormento, senza pud trovar segnale alcuno per corpo di delitto. il modo di tormentar ordinarìo in queste parti è di prendere una mazzuola di legno di corto manico, e grosso corpo, e dal conefra nelle ginocchia del delinquente, fino à confessare il delitto preteso. Navean quebhi vei pretesi (ch’eran tre) che confessare nè perché esper interrogati nò che posti a tormento, nò avendorvi indizj sufficienti, con che dopo di dar loro sino à 20. mazzuolati, remettendo gli alla prigione. Si fé intendere, che gli deffed sino à 40. scudi, e gli lasciarà liberi. I Jopani, trovandosi innocenti, ed à torto posti a tormento, eper nò dar ansa ad altri di fare altretanto, negaron concorrere con tal denaro, e mandavon dav notizia al Governador della Prov., il quale chiamò in giudicio il Presid. e suo Collega [Còri e l’uso di qui, che ogni Presidente ò Giudice abbia il che fatterato, ò sostituto, che in sua astenza giudichi, ed in presenza affitta, perché nò si faccia ingiustizia] giudichì, ed domando loro, con qual autorità si porre

76


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poneffero à giudicar della legge, e che mostrasse qual indizio
o corpo di delitto avessero trovato per porre à tormento gl'Innocenti?
e n'avendo che rispondere gli spuni subito in un buffalo.

La pena da dal Governatore è molto grave; perché tali pene così sciocchi aggiunti sempre si fan duplicati, quel-
la fù data à primo colpo per L'ingiustizia commessa, per
od avervi delitto, vestava ora il delitto di intrometterti in cause
nd sue, il pagar la battiture e rifare i danni degli Innocenti, ed
altre cose, che dà Tribunali Superiori in tali casi possono, e vi
soglion fare, enè pochi di, che i tre Popani sopradetti ivi sta-
vano, già arrivarono le spese de' L'Giudici à soldi 400, e molto
più temerano, perché il Governatore avea preso à petto il negozio,
e perciò pregavano, ed isfigavano quei 3. Popani, che si partifi-
sero, e sforser per loro case, sendo già di chiarati, innocenti, il.
che dicano per temer, che Popani nd aggiungersero accuse, ed
i 3. Popani, benché volsero assistere sino al fin della causa;
finalmente, per compassione, benché da essi nd meritata, torna-
rono alle sue case, lasciando il negozio al Gov°: ma per già que-
na loro consolazione, nell'istesso tempo arrivò nuova della forte
della privazion di loro ufficio, in cui venia sostituto un nuo-
vo Presidente, el un d'esse il primo già fin dal tribunale re-
stando in ferma, appena arrivò a sua casa, che morì, ed il
2°, o sia il Cetterato, lo seguì pochi giorni dopo, e fu-
rono ambedue nel medesimo tempo à dar conto al tribunale
infinitamente giusto di quel Dio del cielo, cui essi si tro-
vavano avervi enormemente offeso, edili, come s'può giu-
dicare, consegnati à quei tormentari, che gli terranno a tod-
miento senza fine: ed i Popani tanto più animati dal
Succeso, che sia delle spese, che per quanto innocentí, n
mai mancano negli accesi a tribunali, di che nd fecer conto,
cominciarono ad adunarsi con il requisito segreto in casa
diver de' principali di quella Villa, che accettò l'ufficio
di Guardian della Chiesa in assenza, o sia morte del pasto-
to, e mi riveveron in efra di Sol per una, ma per due notti
con non ordinario concorso di confessioni, e più di 20 bat-
tesimi, e conciò chiudiamo il mese ben pieno, per i pochi
che potemmo avere per oprare, e fatono Le confessioni
1056, ele comunì 790, ed i battesimi degli Adulti

A.C


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Ab. 6, e 73 que’ degl’Infanti: furon le confessioni repre-
site in poche, e così poterono esser molte.

Mese di Dicembre.

Il certo è che redj una cosa grave in una confes-
sione cui segeì l’estrema unzione altresì, beneche nè mi rec-
corda, nè le tenga notato per esser cosa di confessione, se fu
taciuta, ò nò eserciò nè noto maggiori particolarità, ma il certo è che dì li pasiando à dì di Alefria, nel mezzo d'iefra
santamente spirò, come giùamente si crede. Cincredi-
bile la contradizione, che per qui portarimi, sostenni, e
contro il mio solito volli insistere, evenire à questo luog
o, nòstante i che eran venuti fin di due giorni lontano,
per ricevermi, tra’ loro ed avean propria barca perché; di
che io gl’aveva mandato aviso, per nò esser conveniente ap-
parir colà La barca del P. eccio solo, ma era (per andar
al luogo ove si ritrovava d’inferma) di più necessità
vio in oltrarsi più avanti una Lega, e oltre sfa, era poi
di mestieri andar altra fino alla riva, ov’essi avian sua
sua barca per ricevermi, e perciò doversi andar quavi
tutta la notte, e più anche invisitavan quegli, aggiungen-
do, che se mi compatìpe d’iquell’inferma, per altra tale
mi venieran ricever effi fin da l. giorno alcuna, ma
solo insidiose di soccorrer l’inferma suddetta, e fu
servito il sig. Sopra ciò consolarmi di tanto, che dopo
Di darle l’estrema unzione portandomi dili alla Chie-
sa, e concorrendo i Papani di quella, e ponendemi a Con-
fessar que’ pochi ch’io proteffi, mi truovai con 53 Con-
fessioni, celebrata la Messa d’edi 5 battesimi; e par-
tendo con faci al solito di qui, nò già dicera, mà dell’bo-
co, fin anco per una Lega, cioè metà del camino fino
alla barca, il resto del camino, apparendo già il giorno,
gio di mebbieri farlo in rete d’infermo, e così fui mo
dopo per fiuome fino a due giornate dili, con altretant-
ta mia poca volontà, epare, quanto con molto piace-
re


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piacere, e contento, bene che col dispendio di molti giorni, ne tornai.

La ragion della ripugnanza diandad à quel luogo ove venian per riceveroni era il molto tempo, ch'era necessario nel viaggio; il poco, che de’ Xpàni ivi sperava, e sopra tutto il timore, ò pericolo del luogo ove andavamo il tamburro de quarti, ò vigilia, che qui i Mandarini tengon tutta notte divisa in 5 quarti. Ciò che più mi difeseadeva, era lo sperarsi ivi d’ giorno in giorno il P. Valentino, Nazionale, ch’avea ad entrare nella Semiprovincia del Boccino, e necessariamente far capo in quella corte, donde s’ha à prendere la Licenza Scritta, Sigillata, per poter papad cola, ove venn’ spa nd sarà ammesso da alcuna della 14 Gucardie, ch’ivi stan no nel camino solo dun giorno, quanto s’ha dalla Besi= denza, del Governatore, à tal luogo.

Ciò n’odante fui forzato quasi difii ad andare, en’ebbi à dar infinite grazia à quel sig. che così (benché tanto contro mia volontà) l’avea disposto. Il Giardiano di tal Chiesa istigato dalla nuova moglia (mod. tagli la prima) vitenea ingiustamente Le reti pescare: che dell’arena delle Sue figlie, e il Genere percio’ nevole: a meueved lite, e ciò che n’ottenni nella prima sera giunti al luogo, n’fu più oltre, che venid’ à contese Le Due, Figlia e Madrigna, e perciò disturbame il recovimento del Padre, che perciò n’potè ivi far sue Conzioni, onde tanto più incastrito, parti più oltre, ove trovando pace maggiore, si trattenne con maggior consolazione, e quindi ad altro Luogo più oltre, per dove andar più contenti, ce ritrovammo finalmente nel luogo del Governatore, ivi condotti dalla nostra Guida di tutto il viaggio che Giuncerto Giuseppe, già Giovine Cathedrìba del S. Abramo, eche ora in officio di Medico si ritrovava in questa Corte, ed era come Giardian della Chiesa di essa; se pur ivi potè avere, ed era n’più che sua casa in un appartamento della quale riconosceva i Xpàni alla recita delle orazioni, con quel risguardo, ò Segreto, chi in tal Residenza, luogo, era necessario offervare. Terminata


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Terminata dunque la notte in questo luogo, n’ostante la vicinanza del Governatore, trovai e per necessità almeno la 2ª notte, e così, per quanto i Jopani determinavano i prezzi, ostai io, e domandai se l’avea luogo per altre notte, e rispondendo che sì, insisti, che avissi sed con tutto segreto, tutti quelli che potessero, e fosse conveniente, dì io mi trattava qui per la notte seguente, con che furon tante le confessioni, che nella precedente e presente notte, pasaron di 100 ma ciò di ch’è da darne maggiori grazie al Sig.r. D tanto il numero, mà la qualità di esso si trovò singolare, le più di 3 anni avanti, cioè dal tempo della persecuzione, le meno di uno, o 2 anni, le altre di 10, 20... e di tutta la vita. D allora compresi, il perché mi avea qui inviato il Sig.r. e con questa, e le superiori, e le che redj nel giorno di poi, d ritorno alla prima Chiesa di quel Guardiano in Solente, in 5. Soli giorni, che parammo (nd contando què del viaggio e ritorno) mi ritrovai con quasi 200. confessioni tutte buone, d annuali, o più oltre, e lo battesimi, con che debbi per nulla il buon viaggio, e ritorno, che ci diede il Sig.r. nel camino per terra in che fummo ben ricevuti da un ottinata piovosa tramontana, che ci accompagnò fedelmente in viaggio, e ritorno fino à rinvenire il barco per camin di deee leghe, per quanto L’asinella nd gustasse molto di tal compagnia, che le parea poco proporzionata in tal ultimo mese dell’anno.

Ma ciò che pose il sigillo al contento e sodisfazione spirituale, fu il cadere finalmente in ragione il Giardiano Tadeo, e sua ottinata consorte, la qual finalmente cedette, e cosi lasciando le reti ingiustamente occupate, a sua figli abra, e genero, fatte L’apaci nel mio ritorno vennero tutti à confessarsi, il che nd avean potuto (ciò ostante), e seguid ne di pafrati, e Sì precisamente Favore, ed Spirazione divina, d lasciandosi persuadere dà qualunque Cathedra, che io gli mandasse due ingiusti proffessori alla restituzione dovuta delle reti, che sendo tutti i di questi contorni prescatovi, sono il soltanto tutto di loro vita, e son di voluta di molto buono argento. e nd sarebbe ora cosa, di che farne molta menzione, Se fosse il Tadeo, persona, ò Jopano commune. ed ordinario


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131

ordinario, ma per esser tale, che in tal luogo, non ha altri con
esso, mentre sa alcuna lettera, che tra' pescatori è raro il trovar-
se; ed è sperimentato nella guardia e Gestio della Chiesa.
Dicui è Guardiano ha più di anni 20: ed esso mancando non
hanno i Papani, a che spicciol vicorrere, e perciò giù memorabile,
e da ringraziarne il sig.° per che non si perdesse, o dividesse tal Paga-
nità, che per quanto non molto numerosa, dà lascia d'essere buo-
na, ed Osservante nella guardia della S.° Logge. ed in conferma
di maggior soddisfazione si aggiunse il venid nova quor di=
poi che per giuste ragioni, ed impedimenti, non poté entrare il
R. Valentino in Boccino, ne conseguentemente per quel gra-
fare, il che sendo, restavan tutti questi Papani, abbandonati, e
senza Sacramenti in questo e tutti gli anni antecedenti, in
che non si erano, come si è detto, confessati.

Et tanto, è di grande Lajuto, e grazia, con
che aggiunge forze agli Operari di sua Vigna il sig.° Di
Esa, che mi venne in poche volte in pen diero, e il sig.° al-
Lungafe Le notti in beneficio di questi poveri Papani cotan-
to necessitati, parendo impossibile, che humana o natural-
mente possa in alcune occasioni un Missionario accorrere
a tutta quella gran moltitudine, che quasi dispi senza al-
cuna d'iservazione concorre, e alle volte in luoghi periodi-
stissimi e precisi, dal posteriore pasqua all'alba, e pure ter-
minad tutto (come si dice) allo Savro, ed il Padre, e Papani
posti in Salvo, e sicuro, senza dar ombra d'origetto diche i-
si abbia avuto, o passato. Cosa simile mi accade in un
degli anni passati, nel med.° Sopradetto ditogo viene alla
Corte del Governatore, que portoni ad ridir confessioni ad
un'ora di notte in tempo di Quaresima, credendo non tened
più, che que pochi pescatori, ch'ivi restavano, sendo già la
B.° sera, che qui Sava, ecco venire una gran moltitudine di
Boccinese uomini, et anni non eran venuti a Fal Santo-
tribunale. Sperai più d'una volta, e mi raccomandai al
Sig.° e sua stima Madre e di tanto ajuto. Le mie deboli fa-
ze, che potero redini lodigatti tutti que del Paese, e di
Boccino, e passaron di 100. Le confessioni, e i battesimi mal-
ti oltre a un buon numero di comunizioni, che di dice-
Lebrata la Mefia, e pure mè ritrovai in barca giusto all'
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alba, nò parendonomi pur pòssibile il così potèd essere, anco
co àdefro, che me rìpenso il papato, ha già tanti anni.

Ornò già tanto, mà pur simile. Qui n’una,
ma due volte il successo di due notti in questo mese, men-
tre postomi già à confessare i 30pani della Chiesa del dì=
graziato Michele, diche sopra dicemmo, i quali si eran-
fatti al mare, per entrad il tempo di loro pesche, quando à
tutta fretta arriva un battello con gente à ricevermi per
un moribondo, ed altri molti in fermi tocchi di pepte, di
che sopra dicemo, conche fì necessario Lacyad, pergl’in-
fermi i sanè, e qui con essi, araggio, e ritorno 3. buone le-
ghe. Jvi giunto, i pericoli si qui d’uno, gl’infermi mol-
ti de i vecchi, debili nò pochi, fino à 16. Confessioni
dij, alcune preziosissime, ed antiche, ed invisibili, di
efre e del più bisogno, sino à quasi lasciarlo senz’efa,
per n’darmi abbuono di fermo proposito per l’avvenire,
sepur redatte converta, mà finalmente confessati tut-
ti, e soccorsi anche nel temporale, di che erano estremamen-
te necessitati, e singolarmente di chi loro ministraffe, par-
ticolarmente una casa di efri, in che tutti erano infermi;
d i sani per timore. Sendo tutti dili Guggiti con due bat-
che, tornai a mîei brioni, e sane pescatori de quali anzi di
div Alessa potei confessar sino à 60, e poi di giorno tanti-
altri, che subsequentemente concorsero, che paparon di 100
mà più! Se fosse ciò succeduto in giorno ordinario, ordi-
nario ancora sarebbe il tenore, o costume di quì, in che 2°
Le occasioni di maggior o minor frequenza, ed in dughì
apartati e Solitari, o alquanto più sicuri è frequente il
numero di 40. 80 ed anche 100 confessioni: in una notte
ma il di ch’era di oggi, era un meno che’ della vigilia del
S. Natale, e per conseguenza, da nò potèd ij spenderlo tutto
in oprave, soppene di nò afsid sufficiente all’udire il gran
numero, che in tal Solemnissimo giorno, concorre alla Chiesa,
ove ha fama, che viene il P. in tal notte. Più oltre per
accercernone maggiol la difficoltà ci mancò La Chiesa per
tal giorno assegnata, e ci trovammo quasi alla sera, senza
pur sapere di cera, ove aveamo ad andare: concio, quando
già lo potemmo determinare, appena fummo à tempo.
à


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à dar avviso, che fù necessario dad alla nostra Residenza, in che aveamo tenuto il dì de' de' fonti; 2 ore per quanto so: licita fermo i remi nò potemmo arrivar che ad un ora di not: te, e nò pertanto coll'apparecchio necessario per tal Sesta, epotev dir Le B. Solite Alefre, in che, benché nò cantate si da il suo incenso, mè ritrovai col favod del Sig° con 115 Con- fezioni too comm’ni, e 2. battefimi; e confessando nel dì se- guente altri 50. partimmo per quella Chiesa che ci maniò nel Natale, mà ecco. che alla metà del cammino siamo arrivati à voltare, dicendo nò v’avea luogo sped ivi entrare, à cagion di un certo Gentile Capo della Villa, avend saputo della ve= nuta del P°, e minacciato fermarlo.

Con ciò voltammo per altra Chiesa, ed à mezza notte trovandoci già con 60. confessioni, vien la barchetta della Chiesa sopra detta co’ principali Popani di essa, assicurando ogni spase, eche nò v’avea chi inquietasse i popa- ni di nulla, e più avervi un infermo, che nò pativa dilat- zione, e perciò nò nel dì seguente, mà di presente venivano à ricevermi. Era questa Chiesa ben sicura anticamente, mà un certo ribaltone, avendo notizia del decreto che si preparava contro la Legge, quando meno il pensavano, a- dunnandosi con altri Gentili con Lanée e bastoni venner nel Sabbato Santo del 1712. à prendere il P° Francisco Rodri- guez, ora nostro Superiore (come fugià di sopra accennato nel principio di questa) che attualmente stava dando l’accommunione. Il coftione di qui, et è di Settennifimo, appena dunque pote’ così com’ era vebbito compianeta, fug- gire, e levando Secola giùsìde, cosi di camino consumare le particole, Lasciando il rebbto tutto in balia de’ persecutori, che avendo un sì gran corpo di Delitto nelle mani, cioè tutti i pa- rati, imagini, ornamenti, dall’altare cose proprie di tal gio- rno, nò se le lasciaron to’ di mano, se nò con grosso riscatto, che à Popani più di 100. al P° costò fino a’ due di 50. il quale vitirato in Siero, mandò riscattare qual più che pote’ eco- si terminarono il tutto con quiete, cioè senza querela al Governatore, che benché que malvagi La deporo, fu sopita condennaro da Popani, e nò ebber più oltre i male detti gen- tili, che fare.

Con


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Con ciò dìrò che D'asinello d’l’inclina-
va molto ad accudir il convitto, d per il papato, ma per la
minaccia presente di cieri (ma lascio che si possa immagi-
nare) d per tanto avendovi in fermo così pericoloso, d
potea estimerli dall’andare. D arrivammo poco anzi gi-
orno, con che mandai apparecchiad per La Meffa, in quan-
to io trattuva dire di La confessione dell’infermo. Era
questi di qualità Soprafine; il tempo da che d s’era con-
fessato, nè pur lo sapea, ma disse essersi confessato me-
co, vuol dire, che per il meno 8, o 10 anni, se d 15 da
che io entrai in questa Provincia, en’usij: era in età di
50, e più anni, con figli, figlia mal congiunta in ma-
trimonio, cioè un gentili, e nepoti senza battesimo, in-
brogliato in negozi e superstizione della Villa, cioè, ido-
latriche, e da più tempo d frequentando La Chiesa, e
nè pur sapendo i di d’astinenza, nè di Quaresima, quan-
to più offervagli. ciò che è peggio veso dal male qua-
sifisordo, e d’ogni ivi qrefro, in differenza d più che di
una parte di carne, il letto sopra una tavola in terra
có suoi vestiti a proporzione, in vece di Lenzuola, che qui
d hanno, d efsi d senza i suoi negri e piccoli fioni viven-
ti, che gli pasteggiavano a suo piacere; ma ciò ch’è più
d’ammirare si trovava senza grecati; cioè a’dire contal -
Disposizione alla confessione, che forte, era l’ultima
che ne pùd si rammentava, d’volea rammentar di co-
sa alcuna de peccati della vita papata: equetto. Dopo
aver udito il P. nella Chiesa Superiore. Cino a La Con-
fessioni

Per facilitad dunque alcun tanto lavoro
cale necessaria confessione (potea ben parlare) mèra-
jutai d poco della sua madre già vecchia, e che d’lu-
si publici peccati, e ben grossi me ne potea sur la pie-
gazione, Senza toccare, o spertener al sigillo. d’efi
interrogandolo gl’insistha, come dice he d aver peccati,
sendo i defi con gravi, in somma potei prendermene final-
mente La materia con sufficientemente confessata ma
la contrizione, d il proposito, Oddis, d efro Lo là, Se lo gi.
mè posi poi anche, e più in questo ajutarlo al posibile,
mà.


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ma la povertà, e miseria grandissima, il suo male, la necessità estrema, ad un uomo tale avdi che gli, pre occupavano tutto l'intento allo spirituale dell'anima; ecco quindi ai ben si che avea già disposizione sufficiente, ma se l'ebbe, o no nò lo so'; tornai dopo la Allegra à ajutalo con dargli anche l'estrema unzione, e di nuovo dispostolo alla contrizione, lo absolvei dinuovo: ma, dico, desideraviei, che più tosto vi despe, per rifarla megliore, poco fidandomi di tal moribonda confessione, e concorrendo con il poco che qui un P. anche all'aiuto temporale; mi posi nel letto à confessar di giorno, e di notte tutti quelli che io potessi, che perciò gli avisai venisser senza riguardo, quanti, equanti voleffero, e confessando 20. Di giorno, me ne vedaron 50. per la notte; dopo di che detta la messa, dato il battesimo à g. Adulti, e 3. infantì, partimmo à dar la comunione à 50. Confessati, già, ma n'd potuti comunicare nel di antecedente; dopo diche, mandai avanti à que' d'una villa, un di di camino Lontana, e ivi trovai per chiusa d'questo anno, una vecchia, et estimata cieca che n' consentia far pace con una sua mora, per sue femminili contese chiandandosi offesa; ma fui servito il sig. che finalmente vedendo partire il P. Si faceffe levad sino alla barca, per timore di forse n'd eped in tempo ad altra simil visitata del P. che partiva Diosà per dove, ecco perdonando prima, confessapi; e concio' chiedemmo il 31. di quest'anno 1415. col favol del sig. ed avemmo 1674. confessioni, 424. communioni, battesimi di Adulti 66, e 56 d'infanti.

L'argia che sia (e lo dovrebbe già eped) terminata quest'annua, terminato già l'ultimo mese di essa, ma à vestarne con sodisfazione più gradevole, n'derà che oportuno, per non dir necessario, l'aggiunged il racconto estrafragante de' peccati, che per quanto in ogni Missione anche Europea abbia il luogo a' nuovi altro secondo, ciò che qui ne succede in Tunfino, nè è le n'd per notarsi, sendo, e per numero, e qualità d'inferiori a quelle di Europa.

Bed


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Perciò dunque tradotto in questa lingua l'esempio di quella Donna, cui rientrarono in bocca tutti i viziacci di què' peccati, che avea già confessato, ed il sopra più, altro simile più grosso, espaventoso, Sò sempre narrare d’Leggere dal Cathedrìsta, che istruisce per le confessioni, il detto, e altri simili esempi, nè permetto che il Lecìno per il grandissimo profitto ed utile, che contrae nuamente se ne sperimenta. O veniamo adunque ad accennare i què' di quest'anno almeno, se potre tutti, benché nè pur tutti ho notati, per la difficoltà del notargli di presente, e la facilità del scordarne nel futuro.

1. Non più che per Le Confessioni tacque un certo peccato grave in che si trovava incorta fin da 15 anni avanti una donna di 35. confessò in questa occasione, dicendo, che per timor dell’esempio narrato dal Cathedrìsta si era mossa à confessarlo: e per la med. occasione, avendo in 4. antecedenti confessioni racchiuso tacito un anno di meretricio, si mosse ora à confessarlo per intiero, un’altra donna che già ora era in età di anni 41.

2. Più di bebbialità la colpa, e più di taverna per due anni quella di un certo giovinetto, che nell’occasione presente aspirato dal sig. Sì mosse à confessarla: ma più giù bebbia un’altro d’anni 25. che tacque la medesima colpa annio 10. e lasciò finalmente d’esserlo nell’occasione presente, in che finalmente pud la confessò.

3. Meo Testo avea confessato poco avanti una certa persona, che si trovava con un certo peccato grave già per nove vece ripetuto, et udito l’esempio dal Cathedrìsta, venne à confessar il tutto.

4. Per il med. esempio ciò ch’era passato di mortale per efa venne à confessare altra persona, che per 2. anni avanti n’gl’era pohito usir di bocca.

5. Sendo già di 25 anni, per 4. Confessioni antecedenti avea taciuto, ciò che di piccola età, ma con’dizione

crezione


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134

Discrezione avea commesso Digraue, ora solo venne à confessarlo.

8. Basiò tutti epi una sflagenaria persona, che
in età di 25 anni si ritrovò rea di repetito adulterio. però fi-
nalmente per idid l’esempio, in tal avanzata età si mosse
à confessarlo.

9. Volle iscusarsi col P. N d aver nell’interro-
gato un giovinetto di 16 anni, che per 3. veci avea tacitato un-
na cosa grave, mà perché N avesse tal iscusa io nello do-
mandai, che N lasciò alcun senza ciò, per il molto di profit-
to sperimentale che ne trovo; e così confessò il tutto.

10. Meni 4. di concubinato, per 3. ò quattro vol-
te che meco confessossi. ave tacitutto una donna di anni 33.
e con grandi rimorsi, sendo che la colpa gli nd meno che an-
ni 15. avanti commessa. Disse aver determinato fin d’
avanti, iscopirlo, mà che l’esempio gl’aggiunse 21 pro-
ne per nd tacerlo.

11. Sforzofì quanto quote un certo Giardiano per
ricevermi in sua casa, d’Chiesa, determinofì usiv concio
ch’avea tacituto, di aver brugiatò 2 Sacre imagini: ma per
nell’istesso tempo mitare altro più grosso peccato di aver
preso i parati di seta della Chiesa, e tagliatine à se, ed à su:
oi figli Leviti, e chi providenza particolad del Sigt., che
io il risapepi di fuori, e perciò ne lo interrogaphe, à che
disse si Loeva, mà nd avea arditò manifestarti da quel testi-
fo.

12. Di 25. repetite veci di continuato peccato si-
precovava rea una persona di anni 45. epud l’avea tacituto
fin ora, disse avèd udito l’esempio e si lo confessava.

13. Disse che per trovar il P. benigno, si ardiva
ora confessar un certo peccato per 2. volte tacituto nelle con-
fessioni passate una Adulta di anni 30.

14. Fu incesto qual di una fanciulla di anni
16. frequentissima in confessarsi, però ora che lo venne
à confessare si ritrovava in età d’anni 25; ed altravea di
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colpa simile in età più piccola, ora d'anni 14. venne
à confessarlo.
16. Dapò più avanti un Padre, che avea gef:
fato nd sò che, che paſsava di grave concerta ſua figlia
n addormeta. pur venne confefarło oggi, dipò aver:
Lo tacìuto per lo'avanti, equando Ilo in pensiero d'eſta,
Se l'aveſte, o nò confefsato, in poco d'ora ella arriva,
17. econfesiò che nd vola, consentire, ma pur babbava la
ſua negazion d'avenza per il consentimento e la col-
pa accresciuta poi dall'averla tacìuta per l'oddietro,
nd meno che il ſuo ſceleratiffimo complice.
18. Leggiol qui, cioè di maggior danno La
più che ripetita colpa di un concubinato quadriennale
quel di una donna in che ſera adaduto Cad. nd meno
che 4. aborti. (Oh Dio buono, quanto v'hà qui di ciò,
e altrettanto irreparabile, quanto continuo.) e final-
mente Dopò le Sacrileghe confessioni, in questo giorno
Le ristaurò con una vera.
19. In età di 23 anni frequentiffimo in con-
feſseri un certo giovine, dipe di 15. anni avel commef-
to nd sò che cosa grave, che solo al presente finalmen-
te sì animò à confessarse.
20. Prevolte ſi era confefata Sacrilegamente,
una fanciulla d'anni 15. ridi l'esempio, etemette ſi, mà
nd l'animo d'presente; ajutata però da Dio nel di ſeguen-
te venne à palesar tutto che avea tacìuto antecedentemen-
te: e redella med. colpa un'altra pre avel ſedito L' esem.
22. pio dal Cath? si animò confeslarla. Vi' altra simil
persona più frequente, di più anni tacìuta una col-
pa venne à confessarla in età d'anni 20: che però com-
messa ne 13.
23. Non meno Frequente del detto, era in Con-
feſfare un'altra persona, però per altri 7 anni avea ta-
cìuto anch'efio un certo peccato, che ora solo confefiò,
24. Dipo mofa dall'esempio del Catherdida. Ancorqui
Frequente, de età nd meno che d'anni 42. avera com-
prato


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comprato una veste fatta di carta, superstizion de' genzili, che suoi De Fonti, e n' addi mai confessar sua colpa, credendo n’ avia ammessa alla confessione perciò; e pur qui commessa la colpa fin quasi addietro anni 30.

25. Venne solo à reconciliarisi una persona d’ età d’anni 50. e benché in tal caso incongruo era il domandarle sopra un certo pretesto, non di meno per un certo tal mio costume, ch’ altri forse n’ odierà, di domandar à tutti ciò che può succedere, domandai anche ad essa, n’ per sorte si trova con alcuna cosa grave: confessò sospirando, che si e difese da 4 anni in quà in che tal disgrazia le era succeduta, benché continua in confessarsi, n’ avea avuto ardire di mai confessarlo. N’ vestiti dat gràzie al sig. di mia si importuna interrogazione.

26. Di 8 anni meno era un’altra che si trovava con colpa repetita più d’una volta 22 anni addietro, ora usi al la luce col timor dell’esempio.

27. Per 3 volte si era sacrilegamente confessata una certa persona frequente in confessari, ora morfia da Dio confessò ingenuamente il tutto.

28. Si accusò di 3 aver confessato tutto, nell’anno passato, e così volè confessad bene in questo, e pure n’ diva altro che un pensier consentito. ardi ch’era meditieri il foz de parietes del Profeta Ezechiele e così fui mi involvando essi scopiron i pensieri spesi atti, e continuati per alcun mierzo con altre circostanze pur necessarie à scoprirli. Quì quefa dopo della antecedente sacrilega confessione presa da una in fermità pericolosa, in che fece voto alla Santissima Vergine, di confessar subito il tutto, se rebaf-se albera, e pure à forza di tenaglia, e col dispendio di un’ ora appena se le potè cavad dal puto tutto ciò che difese, e se pur lo spiegò sufficientemente, Dio, o essa lo tanno.

29. Era di 25 anni una certa persona, quando venne à confessare ciò che le era succeduto fin da fanciulle, el avea


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30. L'orazione meno sendo già di 20 anni un'altra persona avea udito l'esempio dal Cathedrata, venne a confessare ciò che avea commesso, e taciuto fin da 8 anni avanti.

31. La coscienza erronea sì, ma con colpa, per 6 confessioni antecedenti tacque ciò ch'avea commesso, quando do gentile, credendo esser obbligata confessarlo, Dipe si animò per aver udito l'esempio.

32. Più fresco, ma pur taciuto gli il peccato, che dì confesso ieri una persona. D'udito il Cathedrata, s'era ventava venne a confessarlo oggi.

33. Però nel di Stefano per il medesimo timore mi venne à piedi un altro che l'avea taciuto per più anni.

34. Ma più singolare fu il timore d'un'altra che consenti sollecita ha già 20 anni, benché frequentissima in confessarsi, et udire il Cathedrata, dì s'animò mai a vomitare il suo toficio, se d'oggi, sendo che il suo complice apostato ha già dieci anni.

35. Era di anni 24 un certo giorno, quando venne a confessar la verità sacrilegamente taciuta in 3 anni addietro.

36. Solo domandato, eridomandato, e appena così, si lasciò finalmente uscì di bocca un certo giovinetto di anni 15, cioè che digrave avea taciuto sin ora, in 5. Confessioni ni antecedenti.

Avea io già determinato finir la relazione col quaderno antecedente, e perciò gli aggiunti un foglio, ma dì pofo Lucido determinar l'anno con que' che restano ancora, per d'imbrogliarsi coll'anno venturo, che nè sarà, credo io, meno fuondo.

37. Per 3 anni avea taciuto un'altra persona ciò


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cio che di grave avea saputo commetter si, ma nè confessare; però finalmente in quest'anno confessò il tutto.

38. Non mi ricordo per quanto tempo, ma giud avea tacitato sacrilegamente il suo peccato una non sò qual persona, ora però ispirata da Dio lo confessò: ma ben mi ricorda, elo notai, che per lo anni intieri avea tacitato un mortale un certo Dpiano, che in questa quaresima finalmente lo confessò.

40. Nel di della palme confessò, ma negò ciò ch'avea commesso una certa persona d'anni 40 ma tornando à riconciliarsi in di d'Pasqua, n lasciài di interrogarla dinuovo diciò che potea succedere. Certo nevviò male à me stesso, che si fuori di proposito mi acolhumai do mandar di tali cose; ma la risposta fù negativa; e doveva io crederle, vendosi confessato di si pochi giorni; mà vedendone la negazion molto fredda, trovai ch'avea necessità d'ichi nelle cofie di qualche ajuto maggiore; e conciò edottandola ad'aprirsi con ogni libertà, con il P. è Pastore dell'anima sua, ch'ella ben conoscea esser di animo mille, e compaffionevole (ora la detta molto ben conosciuta dal P.) in somma sospirando, e piangendo ecci infine con non sò che disgrazia succedutagli fin 10 volte in poco tempo, benché per altro cofie anche congiunta in legítimo matrimonio.

41. Mà nd sò se me dicola, ò anzi giù tosto Lacrimosa chi la proposta di una buona vecchia, dicerìda, sudicia, sopra eccerto i bo, per nd avanrammi à dire à 40: qual tutto serìa, e risoluta, disse finalmente dopo 2. ò 4. anni di mala conversazione con uncerto uomo, e nd già com'ella vedovo, mà congiunto in legítimo matrimonio, volea scoprir il tutto, e cad una buona confessione, il che nd avea fatto sin'al quìte, e potè comunicarsi per la prima volta, il che nd avea per tal causa avido fare fin ora. La ricevèi ed ammisi alla confessione, con gaudio, e compianto, il primo prededid, che la quovella smarrita si ricoverava, ed il 2. sospirando, ed una sol volta per l'umana miseria, à che quìd, ed aviva un figlio di Adamo, che


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che à confessar il vero, io n'viddi un contro l'usuria li-
milo à tal Soggetto in mia vita, e poi si aggiunse, che
L' uomo beneché in età era un de' più bei vecchi, ch' abbia
visto in Trunsfino, e ciò ch' à peggio, nella, ma sfo n'era
l'idigatore, e poi rivea in buona pace col la sua consorto,
che per quanto vecchia, nd lo era gia com' ella, nè si laida.

Ma chiediamo si fetido e d'ingrato raccon-
to con un caso ben Istantivo ed antico, e da esercitar, se non
Satigare i Teologi, che così se si degnin mandar ne quei los
parere, L' avrd per cosa gratissima. Recevettemi in casa di
un suo Genero una antica Opana di anni oltre à 40. Serven-
tissimo, e frequente in tutte le occasioni di venuta del
De in que contorni; e restando in ferma per molti mesi,
nd giovando i medicamenti, fui persuasada alcune pie per-
sone, tornad a esaminad se Stefa, nd per sorte le aggravasse
la cosienza alcuna colpa. Di che nd ne aveffe per anco fat-
to parte a' chì dovea. Rientutta dunque in sé la donna
venne à confesarmi dicendo, aver collocato la sua figlia
in presente in matrimonio hà d' vece, sendo ripudiata dal
primo marito anch' efs Opano, e ancor vivente. e checio a-
vea tacuito per timor di non esser ammefra à Sacramento,
il che ora pianamente confessava. O! tutta questa confes-
sione di cose, importava il discifrâ tutti questi nodi. Primo,
ella i Stava obligata disfad il matrimonio di sua figlia',
2° La sua figlia non ignorava il suo impedimento, e pure
si era già confessata giù d'una volta, ed ora di nuovo si
avea a confessare, D appreso il suo marito, ancora già pri-
ma gentile, e per aver oppresso la detta, fatto Opano, e
d' poco culto, e per altra parte ricco, e principale, e per
tale si confido. Sua detta Socera ricevese il Padre in casa
Di efo nd avendoris in detta villa, se nd pochi opani co-
me dunque ammetted i 3. alla confessione? La Socera n'd
sol per Dad in mala Cede, ma per havet ella med. dato
causa, ed effei obbligata percio dal Vodifazzione. il che
nd si facea in un ora, anzi nè pure era isperabile che
onai 2° come ammettese la figlia, Sicuro, che se tace, com-
mette un sacrilegio, e se nd tace è necessitata al ripudio, e
Se il primo, come à solver la, certo sendo il Padre di suo
Sacrilegio


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137

Sacrilégio: e che fare venendo per terzo il marito, quo
ad hoc innocent! e come, ed in che vigore d’ammetter-
lo, e rivelargli suo impedimento in vigore di che, n’
sapendolo io che per confessione? dico che almeno in un-
subito, ed anche à ceci quieto n’ lascio o lasciaron di far
Le sue difficoltà, i dubbi sopra detti, e perciò ne desiderar-
ci la chiara soluzione. e pui si aggiungea qui, l’effet
già obbligato il P. à dit Mesta, e partì subito, n’
avendo molta pace, in tal luogo, ed il cammino alla bar-
ca sendo di un’ora ch’avea ed effet anche all’escuro,
per n’ esper vich di Gentili, benché n’ pertenga que’l’A
ultima difficoltà à Teologi, mà a Missionarij.

Non è perciò, che ritardiam nostra istoria,
che Fà già al fine, e dice, che il sig. ‘ajuto’, e die suo
favore, e concorso à tutto, e poteron concertarsi Le cose di mo-
do, che il tutto si terminò in pace e silenzio, e senza neces-
sità di licenza, s’aprì di sigillo &. ma il caso è varo perciò che
si va narrando de’ pectati tacuiti, che peris’ lasciài questo
caso per l’ultimo. che include in sè due tacuiti ben anti-
chi, e necessitovi di ripetizione di quasi tutta la vita di due
persone Madre, e figlia, ben antichi enecofistoti di ripeti-
zione di quasi tutta di due persone, Madre, e figlia che dod-
miam già dacant’anni in setargo di sicura morte, e
per suolimovine, credo io, N. S. fù scritto muoversel
il cuore à confessad il tutto, ed à porri in Fatto Di aspettad
in pace il suo ultimo fine.

Canti il ciò detto per dad notizia di quanto
què il demonio s’ajuti, oltrò tante Superstizionè gen-
tiliche, per perder l’anime di questi poveri neo-fiti, ol-
tre à tanti altri, che si aurian tacuiti, o anche tacciono,
e con buone interrogazioni escono à due, che qui n’
si contano, come nè i tanti, che lasciài di notare, per
n’aved comodità, o per discordenza. Perciò facciam fine
à questa breve relazione di quest’anno, che se pare
alcun tanto più d’inga di ciò che perti La annua, dico
che lo avea ad esper anco più, Se gl’altri Padri si
degnafiero darmi loro notizie, e n’ lasciafiero il piri
infimo


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in fimo, e debil. per ciò, Dio di mia volontà scrisi semplice e sinceramente ciò che per me passò, senza alcun artificio, à descrivzione rettorica, nè esagerando, nè diminuendo, mà dicendo il tutto come puramente succede, de buono, e malo, come si conviene all'istoria; che qualunque ella sia, se può piacere, mi darà animo proseguirla negli anni futuri perché cothi poco o molto si dappia, ciò che in questa parte si fa da questi Missionari; il tutto fin ora, per quanto a me ne sia noto cothi saputo, è rapportato, nè per l'istoria de P. Marine di chi avatone il modo di missionare, che allora per i Padri nella Corte, era al quanto diverso, andando al presente tutti di nascosto i quanti eran Padri Europei, e n'abbiam de nostri fino ad 8, al presente per avervi il Sig. Fatto giungersi soursorso di due nuovi Padri, il P. Fran. Maria Bucherelli che di cothi si pose qui in 2. anni col favol del Sig., D'un suo comp. Porto che se Antonio Veller: di che demmo, diamo infinite grazie al Sig., Dì Pavamo in necessità ben estrema, particolarmente, avendo chiamato à se il Sig. il P. A. bremo Choyed Francese di nazione, uomo tutto di Dio, e il più fervoroso Missionario di nostra Allesione, come si può vedere dai suoi premiffioni Catalogi, ed in ultima vecchiezza, nè lasciò le armi Spirituali sino all'ultimo Spirito, in che morì Settuagenario, pley my d'èrum, e verè Israelita, in quo dolu non erat, e noi lo chiamiamo il Santo, cioè nel modo che se dice di que' che anco vivono, religiosamente come egli, ripieni d'ogni virtù, e zelo ardentissimo dell'anime, al cui ajuto fu sempre in defeso.

Resta per ultimo l'invital que' che il Sig. Si degni chiamar per queste Missioni, à ve- nire ricche di buon peculio di viviri, eccedano, che per quanto se ne trovino, o gli paja trovarsiene abondanti, qui giunti, sempre sene havervanno in deficienza: vengan qui con animo di nd risparmiasi, à convertir un mondo, e grazie al sig. se lo potranno per questo piccolo Regno dà ad una parte d'efro. Non gli


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138

gli mancaranno fatiche, nè auràn que’ di che meno à dar conto, che dello farò ziosi, o perder tempo, sendo che D. ci basta per il necessario riposo, Dio concesso in genuamente, che Di niun’altra cosa più scrupolo tengo, che di D. aver dato in ciò all’asinallo il suo dovere; onde la natura in vigilia tutta d’Lo spirito che pur vorrebbe con rilata il numero de’ Sacramenti tutti di quest’anno, 3 di Pasqua in Pasqua, come ne Catalogi comuni, che si gnandah costi, ma da Genaro fin d’Ottobre 2° l’ordin dell’anno commune, e sono, cioè dell’anno pto 1715.

Confessioni = Communioni. Batt. d’Adulti
13.617 = 8100 = 435 =
Batt. d’Infanti:
- Sett.

Casi tutto il suddetto per le sufficienti notizie di quest’anno, a maggior gloria di quel Sig. che si degno mitigare la fierezza della persecuzione mossa contro questa tenera, nuova Ospanita Funkinés suppolicando si ponga continua prece al med. Sig. perché continuamente l’aumenti di buoni e fermi Opini, e di nuovi, e Serventi Operari, che ne suppliscano; nostri difetti, e per intercessione di D. sig. sua S.ma Madre ritorni d solo alla pace antica, ma l’otten ga ancora questa nascente Chiesa sempre maggiore. Così sia. Il di d’oggi 31. Luglio - 1716 festa dello Spirito Santo.

Isidoro Litis della Comp. di Gesù, il più minimo.
Operario di questa Missione di Funfino.


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[Transcription failed: KeyError - 'repetition_percentage']


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3737. Alguas notícias da Missam de Tomquim.

Ainda q un outra occasiõe y ferbirad o Misionariz
& Eijisfandade grande adversidades com tudo planca aexperimentaram.
Mayor d'Novembo de 12. por o Rey jasou Eum Vigutorijsimo de Geb
contra afanta Ley Mandando publicar emsica Ceste, para da livir a
Noticia deted o Reyno.

O Rey de Songuim tum por ordene quando-
Novamente tomab pase do Tima confirmar toda ci de Creti do Antef:
sejor, como poy entre os de Creti de Olvo aqueon este pregunte Rey Suc:
tendo achou um prohibitivo da Ley parecuelle tambem confirmado mas
& comprensas de observar aquelle costume, & de perseguir os Cristãos:
Dijo avighe oprimeiro Confessheiro do primeiro Tribunal da Carta dos
Dionispe esperando este Cavalleiro tirar a seu amigo todo o sobre falho lhe
affirmou, certamente Sabia o decreto, porém sem Vigar, Logo o S.° Rio
Deu parte ao Superior da Missão, esta com sua pequena alegria do
pedido logo corroyo parag por seu Subdito com arma jealegrafsem,
com baulda sevigaçom arte passar apeguecha tormenta.

Nas pesaras onyntes dias o amigo Confessiões
Mad conlhece te terminado as 17:80 fim quecer peremi quando advie
tio oengano ja Mad etava Nafica oras Wurmedialo. Coi ocao certo
Zebredo por nome fei - entro o mayor inimigo de Santa Ley (cem)
provou significar seu Nome arder abravar-se, porém so em odio da
Vigilantia & tudo Deficia, o Rey pertinácia confirmar ode Geb da
prohibicao May por conservar sua Ley, & por destrubir arofe. Ultim
de Eum diabolica Meio para conseguir seu intento, isto & fez Eum
papel em q pertentes provar fos sias so conveniente may tambem
Receferiõo para segurança desta Magestade No Teym garantir
sus graves prinaj adey Hoalang, prova a Mahog Gedita Ley, efeq
Sehuyes com essa desdenhada querem fazer gente para seu tempo
tomarem traicão adice Magestade: isto q ainda senad vio no mofa


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no nosso Reyno se experimentou ja em outros. Sirva de exemplo oq
Piripás No Reyno de Jappad donde se alcançassem avictoria daba:
tinha q oferecerão aféu Rey com ella alcançariam tambem o Reyno:
vencidos aquelley traidory foras castigados conforme Merecia seu att:
trevimento, pagando taes osacrilegia, q cometendo Euny com aperda
da vida e outros com desterro da patria, Rey de então até dia
de hoje Nem Mestre da Ley se atreveu apregela Nem Jappad a-
Velobela; Com ditto parecer, perturbou qui infernal Ministro o
arjimo da Ley detal forte q obrigou amudar, Mandando ao prim.
Tribunal, deg o mesmo ela também Ministro pafasfe ode fych na
forma, q elle Vegueria, para exercitar com onmy Libertade odio,
emq como ja vêse se elaborava procurou por da sua parte a Mhy do
Rey devotissima dos Jortys, Lhey Sacerdote.

Para clarna d'História, é necessario admoistar q
do primeiro Rey de Nossa Companhia, pregado alleg em Tenguism,
Elegarão la mos principios do Secesso passado em dun Mario Portu.
gely: pecos alguns Portuguezes então vestidos primavera de flor Yum.
da do Tenguism He corde o nome de - Hua lang - q practica lingoa
significa Por Pávida: daqui nascese Carnavon aley, Verdad otovam:
buvias Dau- Hua lang - conservando a Nossa Santa Ley esta appre-
lido alegora, não só para com os gomney, Tribunaç, mas também
com o prymo piro: esa foi aynsbi pera o Rey prohibio Santa Ley de
Cairo do Nome Hua-lang - Dijja o defeito em summas.

Nad de couja Nova prohibirse aliy Hua-lang-
emConquim, pois ja de Muytos annos fethin prohibido: porém como
vid bastardo todas asyas prohibiciones para se extinguir um profis-
Reyno addita ley, ante cada dia se kupomenta pelo grande Oume-
ro de q asiguern, tomamos agora approbida ordformã seguinte

Orden os q estudad aliy Hua-lang - Saybad, q
thy afinamas o espelho de reg Mezes para se Resolverem adiçada
Letra, entregando as Imagers, cortas, Cortina, em uma palavra q
quis final daey - Hua-lang - os Soldados efuey Cajitnem, so-
povo afsa jabeça, esquecendo fizerem esta entrega, Saybad q tambem
Ede de entregar Eum protesto firmado com seu Alhumado Final
para enfatar em todo o tempo, q ja largaram aditta ley, e menos
snay ahés Deformar a seguir: Feito isto, corra pro conta dos sh


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143

Dos sobre dittos Officiaes gera das os prídestros, a quecimam em praça pue-
blica toda a jefer affim final daly — Hoa — lang — Quem for saber que
pafados os try onygs ainda da quem fatareva a mão obedecer acerte nôs
o Mandado, vá logo diletar o delinquente as Presidente dos Estac-
Danty, para q' est provado o crime, onarde seus Officiaes prendelos,
opropo logo o entregue ao Governador da Província oq uel Governa-
dor condonará ao dito delinqüente principalmente em Bo. onil
Chixay, e pontualmente dará ao accesor dor em premis; de joisphe
Mandava por Natura offinal — tie-šeu — Hoa — lang — dan-guer di-
zir seguros Daly — Hoa — lang — efordj elegou a nela noticie que
pela Provinciag andam ocultos. Mertry daly Estrangiru, onentas
ones aos Governadores faca toda an deligencia para os prenderem.
— Ultimamente conciderojo poder abovir do constituido em alguma dig-
nidade, ou seja per armas, ou por letra para prender aos Rebeldes —
Na forma aciona escrita.

Quando este defeito apparece em publico —
priad se pode explicar quanta profurdaçad caiçou em frdo d'egyro
Nos Gentios, por glung levador de com louvaral praças se entruteceiz
do outros levador devitkeperavel vingança se alegravas: os comprá-
civos discorrid um meyço para addir, os vingativós buscava tracy
para antigular. Na Mistimarios fora mais sabia onde se avias
de encontrar. Na Catechista das Sentenças por q um mendicuna
parte sedada perseguiro. Na Cristandade prig. de qual corvia one-
go para escapar do protuto nem guardar as fepradas Imagens, viage
a Efiéla cristandade em Lconmms aperto, porq saej entregava comus
fetre oud Mandava No defeto, conservava a perdida alqupalma, e
seamad intrigava tinda por certo a perdida ofezida, expropriávida:
Eia afórma do de Corto o Vigor defica pena, esparmava decor tam
perseguida. Travia amemoria as perseguições passades, ecomechin
ser esta amaj cruel, por q maganeculima, offriamago daquelle pf.
Selum cristão era accedado com Bo. ou Bo. acusey ficasa livre
Nesta ultima yprente já Masefaria bo. onil caraz, ordinarizon
Sueda, e Lum Chistad não tem bo. caixas para comer como hade
satisfazer apenas de bo. onil para selivera. Naguela fo o Governa-
dor de Providência podia prender, Meira Jad sem Numero 259. spps-
Deu Fases: Naguella Menduom final fejunha Neda hade ter pa-
ciência para ser Mercado victória: Clorava desever dezem jurada,
fin alticio, afem Timedio.


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Era então Superior da Misericórdia de São Estanislau.
Mandado aquele D. José conservou em Tonquim para por seu amigo
D. Venâncio abastos (Malay). No princípio do anno de 1712 foi
obrigado D. Estanislau Machado a saber de Tonquim para hir por
Procurador a Roma ejeusouse; porém como D. Miguel de A.
maral untad Prov. lhe kecitáse asseura, mas ante com maj
força ao obrigação. D. Estanislau Machado se Volveu a
partir-se, affirmo Me escreveo aos Confiny de Belencelina ou Bow.
De - Rijhan — onde deu esta entada andava por estes palavras. Mas
me aceitou D. Provincial accecia, antes com mais instancia me
dirigiu com d parta a morrer por obediencia. Fique-se embora H.
Capparelhão de D. E. para partir, con Tonquing se unid para me-
otlum acompanhar. este N. o mesmo tempo chega hecna carta
de S. Provincial ao Padre Abraham de Royer professo mayam.
figo da Misfad, ouj dija = O.S. alvrie ao D. Estanislao Ma-
chado do precisb: Da = Quem arise elegar esta carta com tal nova;
q avia dedicer? Senad à tinha elegad abom tempo, porq scurda:
va algum tanto, ja nas teria effeito. Quem vise andar as Tonquing
incontinuaç corfelta, (Seo juzbesfe, por q elle com onado qued
d. co represente fes Stàiam-nos com todo segredo) para impu-
diram apaschia q avia dedier? Se orad q in Tonlim jay ta mel.
adj diferad todos passadas alguy Meyes? senad q ha casor, que
parteem acalos, firum ordi sés senad effeitos admiracy da Divina
Providencial: Confesfando ser May Necessario D. Embonguim,
de J um Roma, para com apregençon consolar, caxionar, com apre-
mencia dirigir com a ameyta experiencia governar.

Ainda q estava-mos mais divididos pelo
Província, os catequistas pela Valência, como abaixo diris,
logo om fez amio D. Superior enviando-nos dresgado de decerto
para nos escondermos com a maior segurança, q pedefic-mos.
Os catequistas aquern tinha prohibido fazer maejiles forcer.
tos inconvenientemente mandou stormasfim ao Officio de Medicos pa-
ra com mais facilidade poderem vinster a ajistitade, excedor!
ad bem das alma. Faz no mesmo tempo numa Brove forma,
engaj to D. Gago Bieitamente prostasiem enviandolle porvia
dos Catequistas.
Prohibido Rey, como ja vimos adentalegy
com o Nome de — Hoa-lang — caerdag y is Gentio command.


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144

communemente se aproveitado do Nome — Hoa—lang — para metafrica-
mente Significarem a Nossa Santa Iey, os Cristãos Olmecas ujaram
delle. Mas desde o principio sempre distinguiram Ley deley, Ley de Dios
da ley dos lémens, por palavra própria, escrevaduira a saber — Daic
dite — Elua Blói Llly do Grande Senhor do Cão = A forma do
proteto, q S. Superior envio aos Cristãos de afquiinte — Vai-
mo co daus due elia Blói, cháng co daus Hoa-lang. Eua Elia cím
dau Hoa-lang, thi foi Chung, tú nai ve fare thi cháng co ju dau
Hoa-lang duc = Quer dizer, eu juldano tenho aley do Grande S.
Dofeo, had tenho aley Portuguesa, al Rey prohibia ley Portuguesa:
eu obedeco apprehicada; daqui por diante eu de onerduma forte que-
ardary aley Portuguesa. Obedecerá logo os Catolicistas aordem
do S. Superior, compramad Mejinday, Visitarad a Misifisandade (cada
hum orfao seu districto) animarão, econfolara adotis, perficadiram-nos
com Deverns aclararam firmes ora fe' moveral-nos adereçad as Saga-
das Imagens, descobriramthe onças para as escondirem em fim fina-
do trasladar oproteito para asu tempo e entregar un aguem aley
Mandam.

Cegando sfermo dos troy Mepra, foi cada-lum
dos Cristãos entregars o seu proteto: serem como no entregar, e
Deever do proteito douce grande diversidade, aquero aqui prípor a
maior arabice. Em Conjunion da penceg abdea, q fefe totalment.
desfrisada aos demaj, bemaj consta de gentios amayor parte, cestas
são as onças; ocibra tem amayor parte de Cristãos, cestas são arme-
dias. as ocibras universalmente os Cristãos por serem poucos Nunca
conparacadas com os Gentios. Especial abdea, enigritos já Dyn-
do. desfearad Melhor, proy banal foi Necesario onças, q origiaje
do visinhos para a mais accuração, epara este efecto esconsideram
todas as conquis Devocao, derribared os Jovéjs, Braterios (tirando
alguns Cristãos graves Amaro a sua conta parx onoravam siu-
to mesmo Doccoco em alguma abdea, ainda na infima ordem)
guardando os Materiais para formar um afrevo, buvendendo-os pf.
com o dinheiro asu tempo, modificiar as inúmeras Jorgjas.

As abdeas da segunda ordem facilmente
se expedidas, porq os Gentios por menos seacommodaram aceiten.
do opotuto sem falles nas famaguns, querendo unij confessorar a
amidade com os Cristãos, q obedeça ao império secreto. Abda.
e 4. orden, im q os Gentios Comparamados com os Cristãos, são may,


Page 278

may, ou poraj os Christãos das poucos. Meridua comparacab torn com os-
Gentij, Suma jhuerad Mayor trabalho, e outras Menos. As jf sentidad
Mayor trabalho foram aquellas, j Nem com lagrimas poderam aprovar
os cruys Gentij apiedade, nem abrandar seus Ceros Coracomy compu-
tas, vry quad the querendo accitar o proteito na forma Diferida, es obli-
gad arbedecer enficido ao Real decreto, casion cadirad amisscavelmente
Today esty aldeag na Asportasia ainda d'pela mayor parte id 100 ca-
teiros difigerad. Coste d os Gentins em grande parte perseguirad aos Dju-
any so com desjpo de satisfazer seu Odio, é certo, qy onlcygos difigerad,
feridos de perto ondeo.

O Governador de Corte no oncenmo tempo em
d executava o decreto na prisa do Senhor Dio, e seu Companheiros,
- quando os olhos No Cep afism dija = Eu Senhor Nisto, afsaco nenciu-
ona verdade tenho, e'l Rey me orasida, fex obrigado, ao deducer. Osmo-
nader y de - Fue stáim da oncima forte obrigando-es fazitauoy a entre:
gartho as Imagens ecoujas dadevocomy; Concertarad uem estrado sp.
sobre elle com Viverencia as quecimarum porem antes deo fazeremt,
seguisserad santificar com ultima oncid dizendo: Nos vos veverencia-mo
, Dios med he a Nofia vontade fajsr esta aced, sion nos ifugemos ,
dRey, J amanda elle esaj. Calderad esty Cegos Godletroy & Magulb
como Navar derniay se justificavad, porem ainda y um compracac
do Rey seram may irromcientes, fiensad tab immodesto, como pilatus.
Cagueje agora aver, como un tempo tro atribulados se puderad seconda
felle outros Europeag, Docuj Statueras, epora stnavansy divididos -
pelly Provinciea, é necessario Nomicalaj toda ainda y as Provin-
dig tum Cidecj as Cidade omypsas Villy, ecesa numa deitas grand
Numeros de aldeas, para oncu infento sobasta numa Noticia em
Geral das Provinciea, forte .

Divide-se este Reyno em treze Provincias =
Kamd da Ngean, Sonnam, Contny, Tinh bac, Hay duong Dan
guen, Sonh son, Hung loa, Ducin quang, Anquang Thuân bia Qu
ang nam = A cidade emq o Rey pp afsca Corte feclama Thunng
Feien Phu. tem ancirey deay Villy, a primr. de Bozuong, a segurda
Quang dac = Ceda numa deitas Villy tern 18. bairros em q afsu
tom 20. Mercadores effecesay distintam. Estudo isto setema yo
Corte . Advirto q an ultima duas Provinciea saber = Tuan
how Quengniast = Cad todo o Reyno de Solencinha conservado
oRey de Sonquim Na Provincia de = Tuan-hia = Sphcid Villa

Transcription (Pages 279-392)

Page 279

145

Villa por Nome—Bóchinh—os. Superior, com os. Antas—
de Lopola Turquimence tinha a seu cargo as Províncias: Minhbal,
Rinison, Anquany, a Residência de S. Iat. S. Abraham:
de Boyer, línhia Cudado da Provinciay Santay, king Lya, Tuiên
quang, Elai ninguém — ea quarta parte da grande Provincia —
Son nam, com a forte. O P. Telli Joseph ficou em o Instante
da Provincia—Son nam: parece pouco, porém nad tinha menos, a
tayer, j ou outros. O Sr. Medioro Pueli pertenciais as Provincias—
Dah doa — Nay duong veludo or mais, e os oichros mad período Eir.
Otaninda conta, e o P. Valentim Cameira Turquimence ficou
a Provincia de Njian, na Villa Bóchinh na Provincia Ducan-
doa; ainda q sob tivemos grande dificuldade em ora escondermos —
Ninguem afento mayor do S. Superior, porq nad aclamado errrto
des diffrico, melhor lugar para o instante, q a Noha Residencia de Sli:
Sat se Nicolhes acella : porém como nad convinha fixar um caga pelas
Vieberg, gllop direy foi para acapa delle verindo d'porfica caridade
oguyn aleber, mas ofalindo may q o domo daniefma Caia, aqui iStale
gung dia, os gueos pafou com grande sobrefatos, nas por temer ormal
d'pedia viv aqui pfesiva, mas sim pelo perigo engpanda aquella
Chia choda Caldea. Em todo Mongquin he nomeada aadca deslic
sat, por q tem duas S. prajas, afijirindo nella continuamente Padre
Europeos, nao so da nossa, mas também de outras Religioms ejprri
iso S'e Damid aldealaley, e Nindio dos Mestre dalleg: Cabria de
Pal José estav, q os aneimos Confessiçom, s'abidao, aste foi a Vead
para mandando Madecreto ativos entregafse opôrteuto afug ma-
nyoy, Pal farias o negocio dos Cobecy do Réiat, enty (Nomearam)
certo Mandarim em cujas onças os Nestatenes entregafsem o seu
protesto; foras obrigados os Nestateves a obedecer aditta ordem, eten-
tando o animo Dacelle Meristro para ver se lhe accitaria o protesto
Na forma qll era visto fazelo paclarado euro, porém lembrando-
se q Padivas quebrantad penhar, the ofereceras alguns brincos de ouro
com os quing se lhe abrandou, exceiou o protesto Na forma desja-
da.

Com toda a publicidade aima ditta queriad os
Nefos Nestatenes conservar a S. praje, porém como esta servia do
Caminho Val por onde certo Mandarim Pay daquelle Tetrado
Foi causa desta terrivel perseguição esternava pafiar, parecullbe
per temeridade, e nad ovador conservava-la, quando se conheva certam
Upruog dias ante o mesmo Tetrado amigadas; coofsi resolveram


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146

lvar a paciência d' Ota d'ou de Almeida se venerasse sôbj ao Diabo
seajuntarad todos, defiricizad otunplo da Infanta. Vindo as Gestig
fal attrevimento, como elle dijia: fizeram junta para verem de
d'Modo aviad de accusar aos Cristãos para swingaram detal as
fronta feita. Nam só a'elle, mas também, assy tambem ao Vig
Neita junta, se achou dum venerando. Velho, não só pela cary,
mas também pela prudencia; Este acovindo provas, afrego da-
was, perguntou acada um dos delle definha filhos: ele istinha the
pergecntou se ered carados. e respondeu-lhe, q sim: continuation
vaderguntas. Vos sos filhos Sembraç pad Christany ornam? arque
elle Dypondad Eury dizindo meu filho quey Carar com Jelana
espor ella ser Christão foi Necessário, o prieu filho tambem disse
sperq da octra Gerbo, Olavna paleantaria. Uctrop diziam: fiela,
mo ja Cristad catou com Minhua filha, cella lá o Segurio com
tambem arrinha filha se ja Cristña. Ocabado todo dedier
ventad comeca averorando welho Azmia tracad emy arroestna
afdos alouvar com paciencia a confronta, porque dijas elle, ain-
da d'Senhorg tenhamos Muyra Tenam jear avoingança ejec-
pamentente lhe procurava-mo o castigo off seu grande attrevimento
Mericia, coortuda d'fêra pode fazer fax a nna direita cor-
tar agguerda? Como paderismo faver irial aos Cristãos sem que
Nefcos filhos padecam, ecorno pedern Olysios Afting padeceer fern?
Dof orgamos Sintamay! Tote si renderas aneisendo baeon jerto,
atentando mais axdem defiq filhos, faladura dasca falla divis
Dede, caftim disfimularao afronta já entao Dispanda Dio apaz
entre laguellt Morador, para vnde se unison arecber amg-
ona ley, como embrive tempo fecio.

Chegou a prova aos Moradores de Stéfat que
el Rey Mandava Mandarinf para examinar estahuir afsca),
q fariam? Senad os Minuid elua fiechruveo afzer: focaram
ottambox fieras confellas eshestarias q ajinda, q em Conquion
era costuma fugir em Simmelkante cary elles (Menca guardaria bal
Cotthome, separaq onvinguem faltafe gecando os Mandarinf elegge
sem punirad numa leg. q dizia afsn = De Mandarinf elegare
a Otala elda piara offim d'ilem, todos osg tem oste Nesta do-
dal saídad Hstad obrigado a assistir aos Mandarinf execoon
faltas por cada deva sem periodo especial Cairaj. O P. Sep.
Vindo o grande perigo iving parela, Nad só aquella Caia, muy


Page 282

may também toda a aldea façam vindo Mandarim Nella o prendes.
tem, se resolve apartir-se para outra aldea, (ainda) Mas foi aquelle
hom Christad mas tambem oculto Nad fazeu caso da presente nova
queria q os officiaes do logo preciebre, com tanto segredo, q NE
os Mesmos de S. Mat. Nobberas d'lugares para onde Eix. e os Cabelguin-
tas so algum q era necessário para Nicados oficiae, ele assim
Dido fizesse, ninguem quereria receber com toda Esta Cauchella. certo -
Christad naquelle lugar fez-nimou agradahar: considera o Sr. poderia
prejudicar ao segredo qual quer incidencia q aquelle Christad ficele
Viro modo d'obrir, e por isso cavizou Gofradarte, Vendo assim co-
mo um cornej concerri eu tambem porga para meu Segurante basta
qual quer Enca: Nad fez somenm, Oficio do avize, Emma nanda
Comprar quanto lhe parecia, ca inda o ecidava. Ningueum Va para:
via, duma sua Sobrinha Descenganou, por q entrando esta na cozida
do Eio, vie prepararse ajantor, como ofio Nad costumava comer da
quella sorte, pela experiencia q como Christad tinha, vejo adar mag
ora: ficou homem atonito dever, q ja esdobrivel Sabia, e nad se-
atrecendo afiar o segredo. defanta consequencia do posto deluma-
Mulher, se foi em com ofica d'espede, dizendolle ser Necesario pa-
Eir dali, juprem a linha num bom lugar para descondes, ache na
sua barca, porq esta aria debi carregar o cele das fecas Varjas sa-
ceitou a offesta, edesees Nabara, onde se'fostes ambium lugar
porg onal se podia Mover, por estava Nocado de Lestho . Partis
abarea para slugas onde se segava o cele, officiaa gecasi di Santo
dum dia Decansivels ali parou ate que dia para & carregas, sofriu
do ob. Superior Nella amayor Mortigricas, q Mensium Deyo -
passou, quod olugar era aferfadifirms sporto & partes Cuberto, sem
de Nouta se judia, porem je para temer algum ar abrauando mano
foi com Calor Doltermps, pois era Junho, May também do cele, D
Santo. may Oreeia, quanto may abara se carregava. Cendo ja a
barca carga Necesaria voltou aquelle homom para fica Cara, e
como os Mandarim, q dijad ser Mandados, a-llistat para seus
orninas destruir já passavas ob. Superior tornou para arranjos
Cea deg hinda jktdo, onde sieba até averjura de N.T.S. Pfe,
ung. foi para Noja Cau. Ob. Abraham de Boyor. Nad teve
Muito trabalho ense estander, para como qua Districto era ju-
la Mayor parte Des Minty, se elle tuvo aventuras de ficar em
Residencia Noja salim. todo o tempo q durou a perteguicam q,
Lus parte Na Residencia de Antap situada Na Provincia Im


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Page 284

[UNCERTAIN: guess] porém como com apreza esqueceo tirar d'el caixotinho emq estava
no meu Criseígra (Tetual) e dantos pleos, poderas elly apanalá.
Aderava-se então ally diz oficial da ilha um outro tempo (Meu)
catequista: Este focou ptambor da alma cos assinosa para que
prendessem os Aggessory, com q animados prenderam hum einz:
tentando levado preço ao Governador jolladrad. Secando os au-
tros soccorab estar preço seu Companheiro, o qual da intenta-
va entregado ao Governador tenurial, & ser ifos pediram se
lhe deles Eum pord, soltasse opruo, e elly Testificiaria todo o
fato gTomadas, sem oftar coteja alguma.

Mas falhou pecem os aconcellas se reconvi-
ciente aceitar oppavido dq elly Mad ouviram, forem sê sê se,
contentaçam com nad pretini, enad publiciesem ocaso, any bara:
to Vê custaria. Consideras como de costume, os principiaj de
octra aldir para q nischem devaíar, escrevavelo, para q sean.
do Governador perguntase tivessem ja tirada aderava; ido
porto, pedirad aquelle Emery, q pela parte da aldea: escrevessem
lo seguidite.

Estando nos orn inofia casa cm tal Norte
auxilrou feclano com fecy Companheiros para Vóchax, comque
dprendemos só acellé. por q os Companheiros nos fregirad. Ven-
de os opinionis esta'son Vied, alterarad-se detal José, q convi-
dando os shrymos Notariog da figeral escrever Seguinte.

No receivindo q estava o Medr Daley oxy.
na aldea nos ajuntamos para jeix prinder, forem como elle
denos fugio, ainda podemos alcançar. De fato. Otracadara
os Notarin os doy papas dedevaças, como se costuma confe:
melhante contenção para sabirem com elly jungual quel tem-
po q o Governador os clama se.

Toda as Provincias tem dum Mandarim
de arma, crubo deletra, os queres unstituem o Tribunal do
Governador; forem via Provincial de Mycan, afins como o
Mandarim de arma excede aos outros impoder dignidde,
voij tendo os outros á seu Mando se de mil soldados para bis
ao, elle tem 40. orcel o Mandarim deletra também exceda
aos de may madignidade, e nesta Provincia são doux: Eum


Page 285

148

Num dextro pra inimigo de Santa Cley, por cuya Causa pouco tempo
antes tinha penado, Destruido a Cristandade de Sica Villy. Vi-
nada advenha Demasias aparte, enton acabou de entrar ojicio a
os Mius frequentes, convocados considerar q se os Obreros
Das noçhom Naficey May simay tas civitety, ainda elle po-
deriad concluir alguma Coma entregando aprefos; consideraram
q eley No Reyno prohibida ag com tad clava prova aquelle te-
prado os avix de confissiv. consideravam q aquella festa tinda
corcorrido a Cristandade de meya Provisora, e.g. foi letrado es-
Via as maos tal demanda, ceramente destruza toda aquella
Cristandade: com q arrregendoy de nad aceitar oprimieiro par:
pro forad logar aos inimigos, q acervo se condastafem form
esty ainda, q defevad acolmyphied, aquel Nunca davil defer
som lucro, constitudo sefrierad gravy arnecando q levaviam
acaua ao Governador. Oll Morador de dell’entram mad deixa-
rad den entendor, evendo, q so por exorbitante prefio entregariad
fato, se resolverad acostumificar adomanda.

Chegni-me esta nova, sfabe Dios emj cai:
Dedo one jg; Mandi llogo diger aos Cristian, q se nos engana sem;
porq form may agora gasta cism, Nunca avia defer tanto que-
anta ferid de sij porta acaua No Governador por ifio (Nao ti-
wefan Modo) degastar afosie logo, ante q acaua mais si publicge
se co sercaus afsicay profer (Nas cregrism q prajedaraw com
hurch part): Sucindo este Vicaro se resplverad em tir pedir aos A-
dversarios, fofiem servidos delle conceder Tugatar ofato, No q elle
vieras, co entregarod por secenta mil caixy, Tugatando ambas
party o paiz da duvsla q estava nas May daquelle Notario,
ecomo plesado algun Dias de joy clegou stervivel decreto das
perseguitas, os Malvatos se arrequehcerad defer Estibehido, etor-
stando a entender com os Cristian, Va sigera pagar May Caixay;
com q um lugar detry ou quatro mil caixay, q ao principio nad
quisifrad a perder may decomamil, cabendo se a minha parte 400mil.

O Suceso mas pode ficar contanto Segredo,
Wely Vuy Nad andassem ja fallando Nelle, por tanto foi
Vrecolario escenderme algum dia em cria dehum born Cristad
atte ficar cum prouz executido, plesado elle One Roffler alvir
vizitar algun lugary No matos da Provincias Jum saber q


Page 286

[ILLEGIBLE: ~15 chars]
Vida pelo cassinho avinha o decreto da Nova perseguidas: tinda viti-
rado dou, outry legary; se q elega dama Carta do S. Superior em
dium fregado o decreto, acccando Mazalegrasa dectar ja livros da:
quelle spedito Me acdei em outro onagor, porg Magicelle baptu ex-
condermelgo aos Christaony. Neste era Molestarío eiconderomia, ainda
aos orígenos cathegijisa, espor ifio trati com dou degewm orrajone
fina do lugar emig ane podia Vicobher configurancias, estas aedami
Senad Euenta barquinda padre, Magical them sobre Cogo andava pe-
divido essmla com sua Mother, Eienna filha, edica Netzj, qafeiiq
esta barquinda, ecorna alla exa tad prove, ipobre, Wefirnava ame
dabomba, logo si onedid deagon, tive ouido q agente canca sie, o
doronindo que acalase au fundo, pelo ofici Necessario dar 'parte a
dium Christo, com q. En fina assinada, para elle ogy buycefe co-
tra Maj seguirx, aqecal por fea via tofo alcanca my. Entao sob
Companhia vivi dou Omeys, andando pelos Vios de feira em gein
só como protamento da Brifia e por espafo deconez enneyo festicos-
Christaony fruberad q eu ali estava sportem como apobre Cogo Cain
da q entado esta tempo Roma galtou a mercé de Dae) queria qu
os Christay the desfern seing osmoly, por isso me por si, ou por seu
osilía odija emsegredo apecantay encontrava, cras lla Soceedia
onel, por jaco impirad, q corrigo tinha usado, osmoria: fazerke
onaj omola, do q cahetnavad.

Cendo ou q jas entre os Cristaony era publ
co, porguentei ao cepo sopodin lucra quesion de missula Cask ght
ally cornigo. sendo de parecer offirm, Mandei logo avicer zum
dos oncu Estudantes para rnevir a jostir, desta forte fici visit
de algum trente adomigristandalle, do Sacramentos da Positer
nia, e Extremaunção, confesçando tambem algum saoj, porque
como esta Provincia tem muitos Mercadory Christaoy facilmen
No enloutravam.

Como algun, di Mercedory, q Me encontravam
did vender arroz acerta feira donde Moravad hum fervor
Christa, le duram Noticia do Lugars emque, como eu estava
condido, este compadeimdo demy, sme enviou diger, qfser
quijise, Merecedoria em sua Casa: tinda ta ja conseximente
do domenu, ejor ifes Vie accitei, asferta, parsi logo spera li'è
com pegar do ceijo, por q onaj tenias elle da morsa acceçiao
anegma perseguidas.


Page 287

149

No mês de Agosto chegou a casa deste Erij-
tar, elle me recebeu com Muyta alegria, o medífe officio em que
Casa athe offe acabado, ou ao menos se abrandasse as perseguições, sõo-
mes degrides ora de Franciço, édifica Molher, Comba, Cararad
sobremente, após algum anno em outra Província ganhando
ocorner executarão officio de generador, até offe foral elegan-
do para os Meios da Províncias de Eijean, aonde por causa da
pobreza em Serviã ainda continuava com o Mismo officio; porém,
como Franciço fazia sua Mesinha Deus ajudava para acertar, ele-
que naquelly Matos agarrar farna de medius alim difto era amaz-
do de todos por ser homem de cabeça, verdadeiro e debory costume. tudo
isto ajudole para hary lhe emprioristarem, outros fiarem jangenda a
qual lia vender aos Can, com a posse oppoico foi estendido até
Vestras No numero dos Mercadoriy Tien daquelle grande Vio de
agua doce Mas peshilente; porg todos big debem della por algum
Meng adocem, eficas mais ou menos oppilados, mas com dito pa-
ra toda avida, Coqual deordinario lhe mais elegas afincuenta annis.
Habitas os Mercadoriy deste Vio informaram Casa sobre jangadas
em Eum Cubicido de uma Casa destas me Ricocto o Mols Tran.,
aonde effeve até Abril de 713. Nudz Cubitudo me feh Deus a
consolacede poder dijpr Mijfa, ainda qf todos si dig de madrugada
concertava o altar, escalada a Mijfa, eg Stranciões Ministrawa as
quaVictay, porg ajudar tambem corria ypor Minha conta, logo
Desconcorjava saldar, parrecadava tudo. ainda qf só tinha Suma gre-
ta pela qual descobria o Vio, Não posto expuliar aconfolnedas, axel
goha com q Neste lugar paisei tanto Muy pelo amor e caridade
com sty bony Carados onetretavad. Comba oneltrajia afsca, Eora seo-
onier, com euuma doença, q live, meservio, cafístio como se fosse minha
propria Mhy.

Tinda este Districto sincontra Cristãs, os quac
com todo afegredo vimal Vecer os Sacramentos. Nas outras Províncin
acions dares os P.ºs muy Catequizay pela Vindencia, por em isto de
Memuid forte si pros Jazes Dienta, pela qual Vues Vie da algum-
proprio para contrataciem Tepartidos em decag barcay elcomo jun-
to Jay jangasay Stavas sempre barces de Merandory mas estranária
to Gentio porarem elle, com q faiblemente tratavad conigo.

Chegou admira de 713, ed joÿ descelebrar
Naquelle mesmo lugar, aceitai hum mercador, que si me offerceu


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Page 289

poderão ficar nas Residências como ficaram em Restat, Antat, coubry
deste Calibre, ou por serem officy Mercadorys mais animosos, ou por
terem pouco daq fomos sendo obrigados a Majdelly afalvr, ou
Medo dos Moradores, ou p evitar dperigo deferam presas.

Das Residencias ficou scarranadas pelos m.º
Morador, Coubry se confirmavam tomando algumas peças de
Marau. Os Moradores dellim não maras dobracas: proclama:
nad os Notarios da aldeya Vefinha, para q o affisso lhe fossem ten-
tunhaya, May também escrevejiam como elle Morador de
Himen vendias aquella cara estal Médio, edyte forte ficou
a thequista seguro Na Residencia.

Ost de Anndiôn também se animaram a
conserver afeia, ainda q lle precedeo Mal; porque o Governador
fomento pra da Corte, natural daquelle a don. (Madou Duma)
peçon da sua Casa saber se os Cristãos tindad obedecido acordem
Melhus, ouriadd este contratou-se com outro assingo, elle dia sem
q addicçoforese entrará na Residencia, bicycando, foradear com
Duma imagem, algung livros do Cathegijsta. Recorrida adlea foi.
be dedo tonne tambor, eficando fora onandos vultier todas armas
Kery, asquacy he derad tanta pancada, q os probos nad tiveram ma,
q Remedio, of largarthe a Imagem, olivros.

Como orad poderad livar final algum Dadanta
ley, foi aquelle Official do Governador accurar dizendo: q os Mares.
dores de Christião Mendá Caio fazido Dedica Sondoria, após dindo il.
le la por sua ordem. Nâd só orad Tizabera, mas on frontaram
pancadas: deras fica di calgar, porém nad escaparam de perig debo
vsnil carxay.

A, Verey q os Pe. tiverad para por, se follegui-
ta na Residencia foram. Primeiro porq sendo pouco q oras posiad
enbad afixado em toda; Segundo, porq Sem Cathegijsta nad pediu
ad os Cristãos ficar bem instruídos; terceiro, spera amaj questão
acodirem aos Magiorios dos Cristãos; Quarto, para q os Gentius de
todo offeyro emqual quer hora q quiressem, podeffesn cuvir qm
gar atanta ley. Na Vera q pelo tempo adiante podeffem oddity
leerirar officio de Cathegijsta com satisfação dos B., e previn
da alma, Sr. Joanninos Mayorida, aqueim Dios escolles para


Page 290

para fundar esta Misão são conjuga o catecismo, Compacado das Santas
Ligas, com o livro intitulado Catecismo de S. Diog. Com tratados da Con-
fissão, ouvindo da Comunidade, onde aqui para tomarum de Cor, para
lerem aos Cristãos: Vida do Escrito em doze tomos: Vida de S. D. Sr.
om day tomos: Vida dos Santos em doze livros para os doze Mese
do anno: Catálicas para as Domingos do anno Sobre os Evangelhos,
Separadas em doze tomas, No primeiro trata da Pascoa até o Ad-
vento: No segundo do Advento até a Fic a Quinquagésima, com
Eum bons parâmetros sobre todos os Evangelhos da acarismos. Os-
tros Maiores livros escreveu os mais agninh, porq fidelis tem De
ordinário aos Cristãos, ainda servem delicam aos Catequistas.

Agredaon. aos Punguing e Made devidados
Catequistas, ajudad por bengus dentados às Cays quando lhe recebi-
mos os filhos, Plad so para nos servirem, mas também aos mes-
mos Catequistas, paíndag serem como escravos, só esperam de
Deus apaga.

Ainda q em longuísm orao tamos Seminario,
tamos Seminaristas, ou para Melhor dizer Congregados, porque al-
gum tem votos, estes se agrava, as quais os ajuda para edificar,
que vivem dar aos Cristãos. Vivem ao obediente do Superior da Bif-
sarn, depois delle os ajudada aos C. obedientes dos meyros D., um
auxílio della afeg Magory: da mesma sorte os ajudam aos Ca-
tequistas, quando conforme as circunstâncias os sobrem selam
de mediar de um lugar para outro, ou os C. para o Catequista, da
Mesma sorte do Catequista para S.B., pertence ao S. Superior ad.
Medança.

Deste modo assim D. como Catequistas pode
aceitar, Ninguém pode despedir; porq isto só pertence ao Superior
da Misão! Todos os afistad ao C. ou aos Catequistas, cada dia deve
Vasar o catecismo em uma alta Ecriva por pella manhã logo em
selecontando, obra a Noutra ante de seditarom: pella Manhã
acabada as pracomy, cuya vad asfavour os officios, outros aestudam, con-
forme asca obrigadas, isto até ojantar, porém detarde todos brav.
ballet nog felle da afazur, tirando os q ja têm grao de Mebre.
Entre si tem suas prassimienias conforme byrao, até complete.
Os Estudantes tem seu ordem, em q os nad sab tem duas, quanto a
os Estudantes. A 1. ordem de daquelle q doppy dorminti annos da
Cara de Deus admite o S. Superior, jelle parece a quatro votos primi.


Page 291

primr. de obedecer ao Superior: Segundo pregar aley, terceiro mad to.
omar mother: queas mād serem proprietários das ermolas q os Cis-
taons oferecem, feita, atty qatty alcançado shibulo de Andre Tendo
o Superior o t.o. lho clama dali por dianta entregandolle huma
Vefidencia para aguardar egverndar, dandolhe anny ou menos com.
Forme a necessidade pede. Com por obrigacão ou por si, ou por seu de
Eis visitar a Cristandade, q o Superior lhe entrega trey vezes cada
arma om Janeiro em Agosto, e pella Ricargensia. Em Janeyro se.
lhe entregar os Calendarios em Agosto para Vósas maj execução
desty offundo, Na Cearanna para llo les os livros especialm.
os da Saixad, om grin embora as niftas tern obrigacao de pinfrum
fora desses tempos sad obrigadas attir tom ajuge, q os Claman. Aui
day Visita He fazem os Cisthary suas Omales, cafirm como o
Mestre Cathequista le obrigam apphecalag aos gastos Comonhy da Tii.
Dencia, os Discipulos são obrigados entregalas afen Bieghre . Pertende
a 2ª ordem os, q servirão na Casa de Dem ja dez dumais armo: du
tos os May antigos sao os primeiros Cathequistas dos 8.º edos ding:
trey Pregadores: Com os 8.º tem obrigação de governar fados os q af
distam am Qeu nas geftes, mas também quando os V. rad visitar
a Cristandade aos mucimos V.S. a Tema ciste de porq como a S.
Loy Le prabida se per ventiura vaceder prendereu algum P. o
Cathequista vlade pagar, ornad S.P., pois este Será obrigado unica-
avolver passa a fina, eaquelle ficará paddeendo Cistery etormon
por . Clegando aolicgar sede Saber on per si, ou por rielbros sedith
lugur tem pay ornad! Seconom o Que Entrar, ornad. Voz luga-
dej onaj S.P. pode entrar Se obrigado fazer uma pregaca aos da
Cicurienno obra aos Cisthary, sobre os Brasidamentos, aparte
da Confissid, acabada esta publica da Certa final ao q já ja
costumado a confesarse perguntandoles os embaracy affs pu
blten como aurario mal cheados etc. detido elle mesmo afs da
parte aos S.P., conforme a Resolução q ol. lle dá way despachar os lm
basacado . Oficio q exercitad com os Mestres Cathequistas ja fim
dito. O Da 3.a ordem sad aquelley q ainda mad comprirad os de
annos esty com os S.P. se faz antigo, tem por officio infimar acoman
gar infinitas os Vados aconfesiar-se especialmente os Meninos, tu
este de assistindo fora a monte junto do Concissionario, por q quand
ao P. Nusfario clama por elle tambem prepara quan a Misso
os Mestres Cathequistas de ordinario servem Recompansilivos zenfin
at oracovy, os anay Moderney com os S.P. Servem deajudas a


Page 292

152

admissas, e confinar aos Coptecunhengy.

A 1.ª ordem dos Coadjutores de daquellg. Q
por sua antiguidade, ou merecimenty são Contrados com o Nome de
Cay, tem Ciudad debarca accata, ecordiario fás deu penceiros e
comprador. O da 2. ordem na barca Vemad, em cga trabalham
na doraa. ELLA tirando d'ernypa de sulle da para estudarum as ox-
pom. He verdade d' No anno de 1742. Mayto apshtarad 9Muyras
Residencias federtridad, poron bey do anno de 1713. até 1716. que:
si todos se converteram, las Residencia se Tuedificarad tirando ada-
Corte; Infalmente se perdeu cade Póscolind, ainda offenad elevan-
tou. Mas esta se perderá nad importa pois lugu ony deu Des
quatro affandamy desde 1716. até o presente.

A Visdencia dell'e Co-ma Provincia Kind
bác . Residencia de- Dautói - na Provincia Pai nguin - Residen-
cin delléBica - na Provincia Hay tucông - Residencia de- Daedeló
na Provincia Olcién quang = Finalmente em uma pjalevara -
despy do anno de 1714 a Mufiad foi sempre debem ameher por
q acrual prefeguicada jseus espouos se foi abrandando, os Miliona-
rios crucerad, efanto 3. degany at3. Já os da companhia Numeroy
Nunca em Finguiim sério igual afristandade se augmentou em-
grande Numero.

Mas tivido q ante da prefeguicad afristand.
era Mayor, eg em todoj estes annos nung tanto se augmentou, nunca
Chegou aigualar aquelle Número, porq (No anni de doze, streje em
todo o anno Coude Mortandade grande por causa de trej Novidades,
De purdad, equando se alagava, de nad Morrer deforne vieram a
cabar deperte aquel Ms anno de 1714. ede 15. levou uma boa prí-
dos à cheaparad daforme. Levou Dez Pafio Sender ao Sundo Jana-
cis Mastury de 1715. Nace um Conguim Na Provincia de Grand
Era em 1636: alguns annos estudeou as letraj em Companhia dos
Catteguistas, alle o partio para Macao, e entrou na companhia ten-
do já 19. annos de idade. Era então Breyter do collegio s.B. Malij =
illo Celho, equal sabendo oppreçions, q borda adendor, como envon=
quim Linda se conome S. experismentado, se entregou logo acabado
o Novierado, coffice do Sotto Ministro, ede pri da quinta da
Alba Verde em o gastou Novo annos dou ano do Sotto Ministro,
efelle ora de quintepre, com tanta satisfacod, caggrado de todoj


Page 293

defeitos, e entrando o anno de 66. pareceo aos Superioriõs Mandelos p.
Tonguim em companhia do P. Domingos Cucito, para a jornada com
sua prudencia, actividade vencer as difficuldades, & podido P. avia de
experimentar na entrada, aqucel mado so o Registral prohibido quando
em 58. tinha desferrado o P. Joao Felippe Marino com seu Campo.
Mas tambem dos Vigarios Apostolicos, & do Beyss destam tinham
partido para Tonguim na avida proprias. Chegaram os doy Nefio,
a Tonguim enal achou o Jornad Januicio tanta difficuldade & vencer
No Real decreto, quanta experimentou na prohibicao do Vigario,
por d. para vencer a primeira, basta se escondera o P. para d. Rey -
Não soube da sua entrada, mas para vencer a segunda, Mughom
ij lhe foi Neceçario.
Dancem averiguj os embaracos d. sity Senhor
poderá a entrada do P. Sucito; ja Metendo Medo ao P. com o do
vorte; por dj se o Rey soubesse, disfar, for entrada algum P. sem sua
licenço, certamente se levantaria Vossa perseguido ja posseidido
aos Esfaldj Vlad Tecxhesiem em seca Cavaj do P., & para conseguir
sus intento, dizia de companhia do Deus sabe e eu mad querer aqui
crever, ja queixandose dos j. Tecxhid, por q lho mad podido prohibir.
firm shuchad today as forças para dj P. Vlad fica se. Quisto junto
de. Dug foi á padeces o P. Cucito ahader Nos judecosse-nyo, jas nas
Mymos tiramoy keculpa. O P. Marino Mafera Eiffsona Tonguim
ce, dij D. desferrou al Rey a siy, forem, & concedo licenca para ficar
num douy saber. o P. Henofre Borges, por. Joseph Eschenter: foram
desferrados em 58. constitueza Ristor alle ofsin do anno debo.
No anno de 59. o P. Henofre, e seu Companheiro tiverad Euma
grande Emprestade como largamente Velhere o I Hermo Chictor,
qual dejjij de dou para troj Meyer armaginser detal forte, que
Meste mesmo anno chegaram os kassopros a settionil, e no anno
seguinte acotro Mill No foy do qual diriy Lohariy Ening Vous
nad, emalara Madarra de Tonguim adou P. Da seis Testemunhas
Joseph Otulose, Francisco Mansel Cisjas Morty offey Serifio tant
q Mandaou Eum seu filho para castigar, aprender aguilly Gifari
Acebou a historia do P. Marino deixando
qually dou P. em Tonguim trabalhando com Nobavel fruits e
sí porj Xual Vieras advisar a Misjad, como Mad ally erit
ora algud, com q padese tirar esta Duvida, Movali da Viskia &
Ei Catequista Vello, aquel Medifie seguinte.


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153

O Rey odiu deterrou aquestly Dom Pedro, ally
Munus sequiurad dis jord forad abater acabeca ad dity spedindolle
licença para voltar. O Rey the Vergondo dizendo-vos óid quoereij st
car Vds Meu Reyno, voltry embora, Alle aqui oLatheguista. Tamebe
ouvi diger d'elum desty que pascando por diana Navolta den autricia
as Missionarios da Propaganda do estado ered feava a Miflad, ecomo
quando odito que partio deDenguim alguns Catheguistas ofegiraid, os
Vigarias Apostolicos seaprovistaram da occasião persuadidos aos parre.
quisas se percefrem da fica parte em acompastafstem para Denguim,
no qual veltj finalmente vierd oulvidados do desijo decoltaron separa
Cabria oss para Melhor dier da ambicad das ordens d'este Sendor
Viceral. Dirum Maj, elegendo estej Sendorcjp aDenguim se fingi-
vad serem P.ºs da Companhia, cos sery Novos Catheguistas afados & intimavada, comoj finalmente foram Recebidos da Cristandade: isto bar-
ta para Noticia, aqual sirve para a materia afeito.

Crido juy o Jrmad Ignacio quantas embaracos-
jeste appunchad Vlad só para oS Domingos Cucibo se reconderzny
também para ficar em Conguim se resolveo dar parrh acerto Man-
darim Cristad por Pame Jacinto detado odj pasava: este mad fapp-
do Caso da presificiad dos Sendorcy Vigaria recolhio ad. Emfica Eca;
adj feito chamou todos os Cristiany da forte elle Madrue com magja
Welony ser insignidad grande o mas Reconhecerá seguir como lhe ma-
devad os Sendorcy Vigarys os P.ºs da Companhia a opcum abaixo De Dio
Deviad alej D profesiavat: pois em Christo a geraram: como pode
ser d'infios ond Reconhecido asig Pisp. sabi Sendory, ditiv ellajg
Nividod Desjay Ysceny, jym ja em execuçao od un perfisado já te-
celo em minha casa ao R. Domingos gle S. da Companhia, este
conmigo em pregai filhos da Companhia, wedo feli Velad, D corrijpo
também orecenleçaj por Cay! Alcançou finalmente Profso. Grin
Ignacio do S. Domingos Cucibo fica-se em Conguim ócomo ental
tra elle jo se ajudreu do Jrmad para Visitar a Cristandade de todo
ollegno: oll gastava toda a Noite aconfesear, so Jrmad també
agashava em catheguinar: alany pregava Santa Ley, e instruía
Nos Misterios da fé para se bapherom: outros pregava, pensa-
nava como se avias de confesar. Com mj Ótal ord íshimady
a conmenser, trabalhava parda, aprendessem as exercitistem; um
oty exercicio gastava as Noite toda: della tempo emq os Mife
dinarijs lothimad dar algum defeance do corpo dejuy daltrabellon


Page 295

Dátrabalhoia Noucke, muito Vengthe era forçado não o fazer, porque considerava o Modo, com que avia de austrar em outro lugar a noite seguinte como avia de escapar as tambagas, ou vigias, daõ os Viz esta ellos.

Em certa ocasião queria estar acordado para livrar abarca delícia Vigia perigosa, parecem como estava muito com pado, carijiga ainda ficada longe, pareceu-lhe descançar hum pouco, assiim lavinou aos barqueiros, e chegando abarca até lugar encar: Dafium para buscar um modo de escapar Tabanga; Tuspendendo allej. Assim offirid; o Jornad se deitou adormir, como estava tad can- cado nad acordou tad de presta os primeiros caes esquicarad do fim que Derd, ou por pouco aspetos se enganaram 'Volicar' & o jornad 'Reaf': sinore, quando se imaginavam ainda longe de Tabanga se achavam tad perto della & já Nãs podião fugir: entã fora acordar o jorn e contar-se os jasfava. Cendo o jornad esperigo grande ema to- dos estavad: o Aldefer preciso desferrado, o jornad e lásquinas de serem Castigados a prifstandade defer perseguida mas scaltorom avis zou abed, d'Nãs tiveiem Medo d' Deus acudiria chivralos do perigo ema stava; avisando d'P. Lucido, q se distafe cobreja acabeca com amanga dacabeça, como costumais os Tonguir que ando dormem, elle seafentou com Muyta gravidade, como se fosse Mandarim deixado d'P. Deitado Debra das Costas, depois desta mia. dou Temiar para aTabanga: Saltou logo gente dentre Nabaraqsa examinar Bafagerida q levava: como abarca Nãd luava afazenda, allanto para agente, d' tinha fera aprimeir intento da ga- banga de irigar aprender o Ladro, loseguido de examinár accon de probidad No Reynio, Virad ao jornad Ignacio, oliveradble V= peito presumindo ser algua pesica constituída em dignidade, olbi- dr mai para diante virad ao P. Diá frona acima dilla, epinguenta- vad ao jornad d' Emonem era aquelle? O jornad Disponido, como de Noucke fizemos Viagem, este Emonem Nãd dormis, destocê adipa dormir May fauzijdo: Nãd Vyphecará Maj. Maj Es pedimose do jornad Despachador logo abarca: passada atabanga Derd todos gons ças ao Síndor pelos librao de tal contente perigo.

Nestes outros Santa exercição gastou o Jornad Ignacio Martyms alguns annos ante d' Chegou a Mislad & P. Manoel Ferreira. Vehdo d'P. Domingos Dulits & ja tinha baj- tanto experiencia, ed o jornad Ignacio Martyms já tinha exercitad


Page 296

1717.

exercitado. a muito satisfeito pareceu-lhe o Dr. De M. Melle
tinha mais necessidade do Grinad, q elle com affeçao o firmado Ignacio a
judar ao Dr. M. Ferreira em cuja ajuda não diminuiu um ponto
de seu espírito e ferro, velando da mesma sorte para comprar com
officio de catequista, evigiando para aceder à segurança do Sr. Pondo
Muytho aver esta gella em perigo para se seguir. Acomprá-
se-lhe o Dr. M. Ferreira a Província de São Mateus para fazer certa dis-
ta em anossa Vindencia de Sao may. Estimava então, e ainda
hoje os Cristãos Ordens de Maiores Solenidades concorrem de
Voda a Província, ede pois defazerem sua oração na Igreja, pede
licença para ouvir agnus Dei e oração ao Padre e padre. Não já
engano, costumados os Cristãos da Igreja perguntar o nome Sabão a
dos que portam entinar, Sêbe Virginie o nome, e mais outras pergut-
tas que fazem os Vicendecem como Cristianos, e deixavam entrar, se
não lhe impedem ambrada como agensij.

— Naquella Vindencia determinara o Dr.
M. Ferreira fazer a festa, aquando o Cristiany subtraído, embiou
também este official do Governador dando todos os sinais, que da
nada os Cristianos sem ninguém a perceber foi feito. Tiverentia add.
Ede pej dille verão. demacara e saber obrigado imediatamente feliz pt.
Sota este declarou dirigido, eu mas sou Cristian seu official do abrir
Governador, vinha prender o Mestre da ley, com outros contra as
Ving ordens aqui fundo. Os Catequizas e Cristianos ficaram abníc-
tes por severos perdidos sem Remedio. entrado a jornal da
com seu costumeado assino, aprudencia, ingês singular. Desde
febbrio a Stilidad até opruktante, pôy atados fez naturaç levou
apalma: fêi o primeiro, também o ultimo, pois até agora em
Constim Nesh serviu em semelhante assino sem tal providencia;
aviou aos Cristiany D. Nao fugissem, anty Negalassem com bons becado
ao inspirado impéte envolvido com sua Politica pôy era naturalmente
engraçado, e enquanto elle corria o firmado feliz. Se afegiar, dec-
trazá sp. caklar se desarmar, co. P. fugir.

Quando official do Governador acabou oban-
quele foi-se logo como Euma Freida ao Cubiculo do Sr., enado o
acalando se entello desfira quitizando-se desfisnero, pôy se nad ti-
nde aproveitado da occasião da primeira vez, e entrou. Em outra
occasião Sorrio o P. Manuel Ferreira extremamente prago-


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[Transcription failed: KeyError - 'repetition_percentage']


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155

no Reyno passado mais da anno estes forão os D. Diogo Vidal, e
João de Nogueira: Segundo a ordem do Rey foi necessário que voltasse o Sr. Estanislao Machado este fingiu a paraba, a companhia
faz-no os officios do Rey athe abarca onde depois de ter volta-
nom tinha o armas apparellado certa barquinha magical salvo
o Sr. Estanislao para fadir escondes, oficar occido como ficou oficia
ao presente da mesma sorte se escordou o Sr. Manuel Bravo, e[de]
jhy foi preso e deturado.

No mesmo anno por ordem do Sr. Visita:
Don fez viagem a Macao, e no seguinte tornou tornou a voltar p/ a
Longuim levando consigo os Srs. Diogo Vidal, João de Nogueira, jr.
filarem Descubrimentos, ed. Sr. Pedro Luci para ficar Occidental; e ajudadas os
Srs. Estanislao Machado, e Manuel Bravo, logo o Jornad Ignacio
Cuyar Casa, em q o Sr. se escondeu, apreendeu a lingua.

No anno de 1748 chegou pelo caminho da Poca
de Lantao a Longuim segunda vez o Sr. Francisco Nogueira, com o
Sr. Manoel Carreira, eficando esta oculta. o Jornad Ignacio Mar-
tuny tratou com os Mandarins para q o Sr. Nogueira obtivesse outra
vez um Palacio para fazer cortesia ao Sr. Expedir licenças para vol-
tar para affina pella Província de Quansi, tudo finalmente alcançou
o Sr. Manoel Carreira, e por terra para a Província de Quansi, ou
denando ao Jornad Fefiscafe em Conhim.

Em quanto o Sr. Dr. Nogueira caminhava p/ a
Quansi, chegou a Longuim com Navio Claudio do Governo de Bahia,
no qual Navio n’iceou o Sr. M. Ferreira, com Caixas de ondelhere
premios, o Jnagery d' Eroiere de Europa. Nad se atreveu abraçalo co-
figo por Terra (Se fosse ele avia desfacer, antiga obra) confiço
do q Manidalo no navio Olinda) He costume desde Acymo até
chegando algum Navio Estrangeiro abarca avé dos Estados, q dela
mas despeladora do Navio mandados pelo Rey pello examinaram
frade Da corte e frade adarte licença para avender. Aqueelle exi-
xado do Sr. Manuel Ferreira Não jepode fixar antq o s Capades, ele
gafim, com cabirad e porquintando os ora aquillo? Se responderá
per falto de Mestre dalley. Rum delles Mai temporario mais do
cao, ante o [sic], o [sic] imporla isso? O bem afer quatro contra, equabi


Page 299

[UNCLEAR: best interpretation] equabro Veronica dos Mestres Daly, poubro se agastou, afem felenis brar, e tambem elle cora onfrontou diciendo aísim? ol Capado, nad debem d'isto dífe parte as Rey? Com ql aquele bom homem senad altrevlo ádjer o May palavra.

Acabado o Exame do Navio, deras parte aps dez dedudo; ouvindo o Cley as informacoes daquelle Desatma: de Capado the dava, fe encotefifore detal forte. Sem mais confes: lho mandou logo officiar publicarn. delaixas com tudo os attavad cenho nelle, com ordem ao Governador da Provincia Sôinom, a logrlogo prendese ao Doug Mestres Daly em Destrurra fe o Diogo Vidal thrisa Saude por em pt. Sozo na sequiinh estava - actualmte. dentre cefsim ongono obrigaram acumburar. Merescendo acabar avida por Cristo um breve dia de prj departiu. Depoj da Executalo om forte, como tenho dito, o decréto doley; tere o Princ cepo dum Negocio Na Provincia Kinison, confirnante com Decanfi: isto posto mandou lá. Eum cerb Criado seu em tempo d'o p. Dr. Necessim ja voltava da Provincia de Decanfi, para o Governador della Thelnad concedeo licenca para passar, e congílido no decreto do Nay o prendeo, estratou falonal la para udapes com vida cras Mecesfarias onagory foreys, das Jelhad s. Pinda. porq parte- seu or. amig parté ocontinu trabalho dequelly Vlagery Na- finiad totalmente debelitado, assim o effecco sua vida aquelle s" acuja Major Entra, o Afloria tinha dirigido, baba os fey Caminlos.

Chegou Nova ao jorna Ignacio Martyn de como ofiado do Princips linha pren ad. Quando o jornal ouvis tal filho Glava seu nepode ser pai si a cole, porq entao setinda Retirado della. Querendo os Crifany da joti Souberas, e o jornad Ignacio apparecia ficarás apartidos de med eleganas de ayerlle Tiva- menia e Medible, se aconteche, qiy era conhecido delboy por Cria- cad, linso fauctor, a quia dos Mctres dalay, esefena augmentava De Corte, logo a Mandaring saberia, por Consequencia Elluy aqui al tinha Mandado do Ferros aos Paby, porém celle nao avia mian der Destrurar senad matar.

Coby poutray Tinong the davab ts Amigo paraq defistife God tinha intentado; May passimo do Jonild Gº Marting Nas se Luma, ony Mopny vejes louvavel com stendam


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156

Nenhum destes golpes se feriu, ánty se mahou lad constante, e fáv
tumor os perigos. Mas ainda avigama Merk, se foi jédiu Cladius-
cia ao Governador da Provincia Sonnam Elnicico delanta authori-
zade, de q até o mesmo Rey Shalinhos Tapesito. Curio ao Jornad D
aggrado emtudo que the Vefério sobre aprímad do C. Fte. Magicae,
Elevado de justa ira, como era Elenico delanta autoridade, orá:
Dou este Necesso ao Principe — Disse ao Principe d Carnique ont.
bem aquelle Velhaco, porq he Nosso discípulo. Htem estrangeiraj
sveyo fazer orteria ao Nosso Rey com façucate tes grandibre elle—
jeattivuco aprendeló; quem lhe deu esta autoridade! Dapadoulas
Jornas com ordem para Soltar ao Sobre, porém como quando Segou
ja paelou Merko, alcançou por via do Mandarim Dern Alvarã
Del Ruy para o enlugar dos confins de Tonguism, e Provincia de
Canta, com ali d'interrore efundue a Juridencia de Cannind, na
qual ainda um tempo desperseguid a síste o Collégio ista com segura-
ça.

Como foi pruvo elatheguista da forte escondeme-
nado um careere perspectuo, ordenou o C. Superior de Stilias ao Jm
Ignacio Marfyns tiveu Cidadão da Vendencia da forte. Delesdora
concedido por Mestre da Ley, acorntedo (vinguem) scattrevia afo-
xerthe oral, por q tinha familiaris trato com os Principaes Venho-
ges de quem dependia o Governo do Reyno. Tanto q o novo agente
Globre por Medo dos dilly Saxhore, the finsias ondigo Expedito, caf-
dim Einda Euma barra da q costumad servir aos Mandarim, mas
qual ela-mos facilmente sásfor as Tabangas, desde poí, o Jornad sa-
hir da forte Nunca ouj portenas com segurança servir Defime-
hante barcas. Gomoyr auctoridade q o jornad Ignacio Marfyns
tinha grangeado entre aqueelly barbaro pelo familiaris trato, que
tinha com os Mandarim augmentou nit adarta ley, pijviad,
q em coupo Moralmente imprefisiveij, pois erá contra at.ordem -
Wlay, ainda o defendida.

Estando o Jornad Ignacio da Cohe She foi
Neusfeario concertar a Residencia, para os comprrou alguma mas-
deira em tempo q o Rey tinha Mandado comprar toda amadei-
ra, q ouvesfe ha Crte, elegando estes amadeira, q o Jornad tinha
comprado parguentará aqueem pertencia? e respondendolle os
circunstantes q pertencia ao Mestre da Ley, Piekrad Munto con-
tento, por q Nad fogiad conta de pagax, corriam aquellic bocad


Page 301

bocado sem ofis, spcerão logo a marca del Ruy a qual vista vinguum
fiaheve muy abolir. Sabendo o Jornad Ignacio oq pafava foi-lo-
go dar parte delicido ao Verador da fazenda eys brandou damas
aqueille official do Ruy che fez esta pergunta. Em toda aforte
Nao acates prebra Madeira q tornar para el Ruy Senão qua-
tro pãos, d' Mieu afilliado Cau (assim lle clamava) tinha para
conferhar afsa carinha? ora bide embora: bastou so isto para
edio official flear premendo chr logo Vefetuir amadeira, tirde
dollo a marca.

En outra occasião os Nofios provimunhos a
Conquism dum Capitão q Governava os Confins enicontrando a
Galeca & os froja reclamod e examinou como aquelle anno 1703
Mastavad (Mugus premio's, esfenjentuas ouby) (Muytas coiger
da China, Piedo d'Capitão Vendu q por perdido, e foi entregar ao Gov.

O Windo o Jornad Ignacio oq pafava pfie
logo acaminndo para Eir feller ao Governador, chi fallou de Fm
Jesti. Cindor manda vi da Gna alguma Coega para & meu
ingo, ptambur algua crebra pertubesente a meu Mestre q
por Alvara defica Magistrade, como D. Do. Se sabe está enterra:
do mos Confin's, o Capitão de V.S. q Governa aquelle distrikt huao
do somou jeco spis al.t. seja servido de mo ormandar Vstihiz-
ir. Anadi embora, knas vo'de iflo cuidado, fle Eyponded.

Oslado algum dia Mandou d'Governador
Eis seu official tomase heds aqueille gato arol Ora fica prefereça,
deposto dos se inspegar tudo ao jornad Ignacis, firando decan
cngro afeber, dicma batia, sluma queis defisa, q homou parfi.

Noanno de 1705. Suceedeo outro caso ainda
Maj admiravel cobon Sucesso O'elle, abaixode Dio; todos
atribuivad agrande prudencia, edeligincia do jornad Ignacio -
Machins. Electhu Oacompanhalla o P. Francisco Wogueira
alum Torguem por Nome Lamy de g. P. Mansel Bravo (pza-
cece q'the advenindava ocoracad dife - fratriy: iste tanguam Leo
reigist- adnille oveneravel P. Wogueira ardon contra opera-
ces dalodo lovad de bom Zeb, fora como era Natural podia
com facilite. acodir aos lugares aonte os estrangeiros stads judi-
co Elegior: por outra parte pengaram obom procedimento, que


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157

que via prodito Zam, o qual como era Mucyo Sagaz elle fou-
de admiravelmente fingir, afistho algum anno, na Mijam,
joron como os escandalog, e Nella dava cras m., foi ormandando
Safis para a fina, eficar un l'imedé por compandiro do P.
Manoel Camaga Superior daquella Defidencia, ali esteve al-
gun tempo até aj. 08. Mansel Camaga foi visitar afeu-
Desiflandade, aeland o Leorn esta aberta seaprovetud della;
fegind para Oz Orching, donde poues tempo de proy Ecgaram
Cartas de Macao, entre as quales ainda Ecma do Provincial
para o Superior das Missões esta abrio, depoy de celer aremetros
do Superior. Era estah Superior da Missoes S. Estanislao Ma-
chad, afinda Succedido ao S. Abraham de Meyer. Entre os
pontos de seu placarda do Provincial esta este - Cria Exequitoria
para o S. Leam, o Majadio seu antecessor o S. Abraham de
Meyer.

No pediteve em dia our Confisy depois
de remder ay costa, pord embreve partido tambem parece se encon-
har com o Superior. Depoy das Saudacoes communique per-
guntou o S. Estanislao Machado; poi S. Leam V.R. q'deter:
onina! Olasca mad essa: ja sei S. Superior, accompanhia nam
Sequer servir may demy: zum Gmneq onefer- ---- O.A.
medy pesa, ja basta: entad do S. Superior he entregou adepul-
toria.

Dequidido o Nosso Leam da companhia
sefoi logo Meter com o Senhor Vigario e possitivo, ca si
como avencravel S. Francisco Mogediva enganou também aej-
ty Senbery, tanto, q'Mad avia para alle Major prudencia, na
qual oppenial seconfirmaeas gerando um Prda aexpediam
introduzio em Congrum cum Clerigo France promotivdelle-10000.
de premio conseguiue: este disleiro por Wuseny, q'ha tiverad
aquelly Sendero, che mas pagou logs. Era Entrado ceptimad
do Senbery Vigario: sinalatoro visitador de Eua Provinciea. -
Não pecon arnugh tempo, q'ordity ord condeceftem, quem era
Leam, pord Serviad as acuasoon, eacperincia ja Mstran-
do o tudo quanto delle Sidiia, emay ainda era verdade, qui-
zida Metelo acaminb, mandolle bon confessa, saideavey peri-
tensia, porom sem Numeris, Ecgaram afeypende. Sporan elle
provio He don dispo: anty os amecaod, q'avia de accujas os
Westory Vigario, querindo obrander aquelle dos coracarr


Page 303

coracada lhe pagaram 60$000$; porém não tiraram outro fruto mais
d'anas se poder o Apóstata gabar os Senhores Vigários Franciscos
Denviad.

Escreveu o papel do acumulado, e Nelle usava de
termos Diabólicos, pois todo a província à Nossa Santa Igreja no exterior
Vedunia acrimine deles Magestáfy, Suspeita, que estejão bar-
baram Reis sempre livrados. Macabeecina do rol juntou aos Srs.
Vigários Franciscos um segundo lugar ao Sr. Abraham de Royer,
um 3.º lugar ao Sr. Estanislao Mexalado como Superior dos sr.
Franceses, qual era só Licci; e também eu, porq se no ano=
anexo com nome geral de Estrangeiros. Seguiu-se à Nossa
Igreja de Mafat, também a Residência, em que dize a Igreja do
Estanislao dom o Seng Sebôsto Strangheiro para convocarem
continuamente com os Estrangeiros da Eira; depois disto funda
o Senhor Bippo Olonense com fica Igreja, Nomeando também
seu companheiro o Sr. Reg João de S. Elgostindo, casim Roma-
na profissão religião Dominicay as Residências sendo a difundida
dos o dirigir Dongoing, com a carregava armas aos Venerav Di-
gario, Amory, baquem contando também o Sr. Abraham inte-
tava vingar-se, mas como acolou dificuldade em recebê-lo por
elly, que fazia mal atody, para lhe fazer maior acty. Viz-
inhamente accenou fim ar Igrejas catolicas sem ainda querer
dar. Depois deles gritou este diabolico papel foi mostrado
ao Armad Ignacio Martyns, o qual fez todas as diligencias para
difusão, porem omitiram el esportada ainda offeia convido
com armas na difusão de seu diabolico intento.

O Sr. Ignacio Martyns considerando o
evidente perigo com segurança toda a dependência deste Reyno,
antes d'elle onde se acautelada fogo espelliar com o primeiro
professorem, que disse assim: "Cuidar que Criou barr Tagas de
pequenos com tenda de ser baculo dominha Pellice, anunciou en-
vidar estralei delle sempre como se fosse meu filho, e mentir
so, etim ouvry vicios, e Nunca quay emendar por mais delign.
cia d'fiz, finalmente med opendo sofrer onaj glâncias de
Minda Cape para d'fose bajar sua vida. Cabindo de
ominda Cape se encontrava a este Senhor Vigário Franciscos,
porém co-
ono de Delas Vaim Costamay, além os franceses ajudarão sôf
esper alcançarás fusobism fora de casa, Cape. Agora tenho mo


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158

Notícia que se recupera levantada a 24 de Dezembro, d’por Metre Daley-
sãs brítorg, apara ife diz ofalárias, tem Mestre Difípulo, que
pôs Noma em um papel e fez tescad de offerecer à sua Magesta-
de. La fiado Na muita graça d’V.S. sempre O Mefei Me resolvi
ahumar oaltreviminto de enfedar e C.t. com esta verda. para que ta
innocentey Não jadacad. Dejedio d’confelheiro ao Meste bom Jornal
Candide boas esperanças do Negocio.

Asiados dos oitbre dias entrou os jornalistas em
Palácio, segun da fechado, diante doo Desembargador do Laco & todos.
Ostavam fustos para confidirar as negociações do Império, ejulgaras crueza,
d’portuna acossa, ovad em papel aberto, para ser imediatamente ao Rey, notições se oferece em papel
fechado. Ofereceo Team d'eu papel ferron como já fechado, nad
seativera os Confeleiro, abrilto, ainda o primeiro Confelheiro, a
quem o Jornad Ignacio Fisla informado, como ja disse, seu óptica
aos Companheiros daq confidida opapel agial Noticia Segura
os ouviboy Dehuda conclubina por quedeu senvioriu aclteg: foi Deuffer-
nido q quando afonubina We entrugava opapel perguntaque oRey
& tracy abi.’ sella Vyspondeu, declaror faz historiy entre os Metry
Daley para q oRey nad cuidase fer leconstituento, como temos por
fin fechado. O Rey se infadou dizendo: q O Metrageij cai! levá-la
aos Confeleiro. Abrirá o Confeleiro opapel, ante de acabarem
Delor arabo o primeiro Confelheiro, edife: esta papel fechado, nada
tem do crime d’esta delião impoem, parece-me seja logo carti-
gado em vistamil caixa por seatraver ofrecer lhu papel fechado.
Do aclRey com Donne Delavantamento fess ofer. Isto dera omgo-
mo Voto; então se virão edito primeiro Confelheiro pf. ochjostale
d’Estava perfativo por ver Vic não Sucedia como cludava elle dife,
Nad tua vergonha! Tu também es Mettre Daley encuyar os Mec?
Daley! Os outros confelheiros acharam O Meuya Félad ao primeiro,
cajion o inacidou Mester Do Carcera alle pagar as vinte mil caixas.

Entre tanto confelheiros ocavo apresentaram
todo, q alcy mad era Material Delevantamentos, exfirm se nome.
fue aclauia ao Governador da Província dônam, parag elle ajud.
gafee conforme o Real decreto.

Costa acarya No Tribunal Daquelle Gov.


Page 305

Governador, os Senhores Vigários Franceses houvera pouca pru-
dência em oferecer dito papel ao Governador em público
Confistório prometendo-lhe somma de prata faborecida,
lendo o Governador o papel, tomou fogo, elle lhe gou-
na cara. Mandando-os jalar desta preferia. O Sr.
Armado Ignacio Marfins vendo o negócio imel para
do, accordio com fica costumada prudencia approme-
jão de uma Christã, aquela tinha entrada com Euma
certa concobina aqecem o seu amava, e por esta Cou-
sa era Muy defraçada do ditto Governador, ofereces
esta Senhora 5000., com Euma polica em que
pedia se sirvysse Sua Alteza defavorécêr estalacaua,
lavissand ao Senhor Governador se compadese dos Es-
trangeiros, et também dos Cristianos.

Cue Aditta concobina Mandou clamar
a Mister do Governador elle dou 2000.-pera levar á
sen Marido. Mandando por elle dizer Vencado na
forma seguinte: Depis lá o Vofio Marido, que
Nad Defferre este Estrangeiro, que seja compiede
com os Cristianos - Volunt a Mister do Governador
entregoulle aprata, edeulle o Vencado da Senhora Muy
o Governador aceitou aprata ainda Mayto onens -
Sem comparacão, d'aquella do Senhor Vigário,
offerechad, corresponde a concobina dizindo, adem da
Christa Muy, senhora ponho sobre a minha cabeça
para acceder, efic prompto para the obedecer embi-
do o may q me mandar de seu gosto.

Ca odeam tinha defiffeito apenas,
the foi porta esporisto ja expedita para afistir asenten-
ca, & Tribunall do Governador Exvid dedur. Neste
tempo foi seu Criado, & Seguia com intencao d'egran-
gear alguid Couras ao mons parte da qualty 10000. &
os Senhores Cigarion the Gerad. Vaguerou afsa paste.
Vivendo o criado fevingon delle acceijando-o ao Governa-
dor por introduzir no Reyno duns Europeus por 10000.
& do Simbory Franceja Hederad. Durindo o Governador


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159

o Governador esta accusação, ficou contente, porq Selle a-
csta o caminho para comprir mny depreua com a orden
d Sua May the tinha Mandado. Chariou aguios os Sires
Vigarios perguntouche se tinha dado o ditto dinheiro ao Veo
Ves Senhory, a afiin ora: potem d aquelle Europeo vem:
Co, q Nad tinha licenca de Sua Magestade para ficar em
Contiquim tinha voltado ja para afsca terre e nas poden-
do elle Negar esta vobdade, o Governador declarou aquel-
ly 10000. por serem grangeados contm aventade del Rey,
amendrando seu Real decreto pertencido a fazenda Veat op
tanto fosse preço o Veo ante exibir os 10000. Nad era
atencao daquelle Senhor q leans exhibisse o dinhciro, maj
so armashe ad fugise, por isso o apertava. O Mineravel
vende-se um carcre apertado o qual tanto mais ocieystava
quanto mais livremente tinha vivido, parmava devered
aliberdade perdida, perdidas tambem as esperancas de tomar;
aseu antigo for; pois para o conseguir The erão Necessiaris
10000. Não sendo lpor entao Censior nem dehu Real
apertava o Goverziador para d pagase, celle por nas teres
b se affligia, athe d fugio, como o Governador esperava;
para queria comprir ayjea com avontade desta May,
ctendo o accuador presente, não opodia fazer.

Neste fpo foi o Jrmad Ignacio Martyn
visitav o Governador com occaianas, q outros Senhory esta-
vad fazendo o mesmo, equando entrou disse o Governador
para os circunstantes, ali vem o Mestre da Ly, ederrindo-se
perguntou do Jrmad está cá também o vosfo Noome nobol
pousas! O Jrmad the Respondeu, Nad Sey Senhor, porem Su-
poniso, q Nad: entao o Governador. Jeá nao esta proveo-
Nome, tindes ventura.

Publicouse ter fugido o accuador, so Gov.
para may se seguir mandou embriera delle a aldeca d'onde
ma Natural, porem os Palitivos tornondo mad She calefee as
costas tad grosfa quantia, suas consequencias segaram e
protestaram na ser de gidella zobre tal domon. Vindo o
Governador q já estava seguro, citou atoday a Alder


Page 307

as Aldeas, & esbavadas Nomicadas, as quaes perguntou tem-
der lá o estre Daly jucalano? etodos, jem O Mentir The ry-
ponderad, & Nas, porq Nemburn se attreveo aficar na
ditta aldea em qicanto durou admenda, pois disse
estas o Governador, finas tendy na vofia aldea tal a:
tal Mestre Daly, como foy acusado? pode isso por
papel: acabada esta deligencia, como o accusador niam
apparecia, ficarab livre.

OS Sinhory Vigarios agradeceram
ao Jornas Ignacio o trabatho, & tomou confesçando
se concumbio officiar para os gastos, deverfelao Jornas
Debaixo de Dios, o nas ficar a Erystandade naquella se-
cariad totalmente axoinada. Omniseravel accuador, de
pry de Asportaria cabo em Eum abirno de peccados em
q Vieve desprerado caborecido ainda dos Meimos Gen-
tios elegou apadecor tanta falta do Necesiario que
The foi preciso servir para corner, finalmente morreo
em 719. Aportata como viveo, ainda, q a Misericor-
Dia Divina compadecida daquella degracada alma,
Nunca lhe falvou com sny auxilhos, bog odigracado Den
mostras dicas Veyj, a 1º quando escreveo uma carta a
os superior Dasmisfad, divendo Segesseria arrepender defuy
peccados; porem contentou se com aquella vontade pois
Nunca fja em execuçãs; a2º quando ja nos celhimos da
vida lukando com asnerma morte Sepa dijeleth confi-
sot os seu peccados em publico, & por se afistitou, pe
prelindo foy peccados, dos quae Eum prater vivido a
Mancebado, cainda naquella hora o estava com Euma,
og acabado se absolviu afs, Mercoro.

Tinhdado Euma breve Noticia da
vida, ctambem Davirthede do Jornas Ignacio Marhyn,
post, & em geral, agora segue se fazer alguma partice-
lar amencas daquelle, exig Moy se exercitou: entre tos.
Dar tem o 1º lugar acaridade, esta orfeja para com Dio,
orfeja para com apraximo mostrou, em todo o discuros
defua vida, ponj acaridade para com Dio Mostrou na
offorvarncia das Tegras, no Zelo da honra do mesmo Vidor


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160

Sinto-me confiança com a obra posta Nelle todas as suas esperanças, desejando, e todos os conhecimentos, adorafiem: e findo tiveje tica grande amor de Deus, como soferia os trabalhos, e sofriu como se exporia aos perigos, aquele seu Zelo da salvação de seus almas, fazendo-se como São Paulo, lo tudo para todos. Mas perdendo amolecida alguma de seu corpo, só afim de conseguí-lo. Que diria de sua humildade! Senas d'ella nos deixou buen Vero exemplo; pois entrando sua companhia para Conductor temporal, mamá so mad pertinente passar à outro grao, mas oferecendolle N. M. R. D. o sacerdocio se escusou, sentindo grande consolação de continuar até a morte no humilde grao, em que a Religiosidade o tinha posto. Alguns anos antes defia morte o mandou vir o Superior para a residência de S. I. v. para ali exercer o officio de Procurador, Dispensceiro, que ainda já por sua muita idade a vida, e doença, por já ainda de ai força debilitada tinha consolado, obom jornal de tra: Catharino, podia, nesta officina perseverou em quanto se pode levantar da cama. Ultimamente levando com os. paciencia adoenca, e foi bastante prolongada, muito conforme com adivina vontade, puxiou dela para melhor vida a receber o premio, e obter-lhe toda apparellada com novo afiel servo ao 12. de julho.

Cor comprimento desta obra pelo seu breve Velacão de vida existida do P. Jodoro Leti (Nacio con Marcia a 24. de Abril de 1785, estudou em Roma), ele Doctorou em Teologia e Medicina: tinha já 28. annos de idade em tempo dos P.ªs. Naquelle de 1789, partiu para afina procurava algum Medico o qual também participasse para exercitar afeita ate Na forte daquella Grande Monarchia, a charada doutor Jodoro Lui já focado de Deo para embarcar na companhia, onde exibra afette de fr. Di Mesmo anno partiu para Lisboa, de Lisboa para Goa, edeGoa para Macao, donde acabou o Noviciado, etambem fe ordonou.

Embora N. Afina, pedegou a estima, arabe ainda como o Sr. mirad, o novo Medico não era aceit, como -


Page 309

como esperavam alcançarad licença para d voltaie para
Macao afim o dypg addivina Providencia, poy chamava ao P.
Lecij para Imigssion ensad para Pekim. Dicando elegou a
Macao acdou entas Olo Collegio ao P. Visitador Francigeo
Negoeirra dippondo avixgem para Conguim com q No
niscou ao Cegsdore Lecij para aquella Missad, asonde ele-
goe em 693. Logo começou ayspedar alingoa se applicou
acella de melhor vontade doq setisilia applicado adaafina,
Mas sem fruto porq um processo commor afaltou tas clara-
mente, j qual geer Conguim opodia entender dos Místio:
varios externos odenhor Bippo Olomenice fallava Melhur;
jorem achados os Nofeor o P. Lecij levava apalma.

Ainda oed tinha dou annos comple-
tos deConguim, gecarido se xelou impedido para trabalhar
por causa da perseguição de g.d. em gecima ja toquei, que-
lo q foi Necesstario riconderse: passados alguns douy Wery,
findo ja abrandando atorpunta foi trabalhardo como de
anty: Mas como ella nao tinha detodo acabado, ja portar.
na escondido em Eurna Tede entrumps, qCosts officiaq do
Governador pasivad, esty serab avirados q Naquella Vide
lin o Mestre Daley, sabendo iTo pegaras' logo Na rede,
com q razad have st. Maj Vendedio, q decorse della, os -
categejhas Chiypany, j ogusiasad como mad, q também
os provisfem desaprecadas. OP. ficou prero advistindo,
q elle Revolvidad o certo do ornamento, qe disse esperem se-
ndore, q ue the livarei bied tinha bomdad descentder o cabin,
como fy sun q elle advistifsem : porq como as cabayas -
Tonguínicas tenkias asmangri compridy, alarga, jcelang.
Vuhd a manga erjecorda serve dedlgibeing, oP. teixbu caleir
asmanga no celho, edou guih qotalix extraje na man-
ga.

Agente do Governador tendo ja obPe-
guroja, clasmon aaldca, aqecal veço em connomvidade
para fazer apriviam May solonve. Era O, mesmo tj.
Governador da Provineia Haydicang certs Adalgo, opcical
Ginica por tismbre, q fecj Criados sind seafastajim do Tau-
teiro, jIle dava. Vg. Joes Mandava esta aldca mad spadiad
Eis aontre: Na mejona aldea, emq linhad negocios, nian


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161

nam se aviad de introd meter em outro, Marso concludir
aquele a que eram Mandados.

Cittadad os Sobre dito Officiay, qpee o
8. tinha Naquelle Certo Muyta prata, por um como se
esguarda se abreyendera Deleis prao, assim dubios Rod
fariás, começara adijcorrer dizmos; Este Mestre daly de
hurn pobre ja oppresdimos, enada grangeamos em aprun-
der: agora Segue-se lils entregar ao Seuilor Governador: eq
previo nos elle hade dar, senad og deu afiulam, elicrano
quando the levarad preso outro (o Mesmo Governador des-
Honrou clamou Lush cento de Voindade, aos a prendearam
(P. Mansel Bravo) porq o tinha Mardado outro me-
gorio. Com q og era entre elly o 1.º selançou fora, digp:
do offenas Metia ental Negocio. os orelroy diccerad om.
l. entregand os P. aldea, sefoxam ser Carnivibus. Os Geca-
mün (afim se clama o g torn voto qua aldea) deixam
do gente deguarda ao P. sc ajuntarad aconseitar o caso,
elldos forad de parecer & sefolatise; pora se agente do Sender
Governador se nad attreves a entregar& como nos avemos:
Beattrwer. Oltumols, dijad, antoj a ocaso seja Muij qu-
Plico: com esta Vifolucad Mandadas logo voltar os P. Sélio
o Nofeo P. Luci da prisdad, overde desemparado dy seu so
sum saber Caminho, Nem carreira foi andando arte
Olegar algum pagode, aonde o Bongo tha feg boa pasagem
con Eum. graceu de arraj, pij erad Eory de jantar.

Os Catteguistas e Cristaony y Delonge
Vigia vad ofim foram segurados o 1. ano o mesmo Pagbe,
onde olivaram aquele lugar, o primeiro intentavam.

Em outra aldea da mesma Provincia vi-
sitava o P. Luci os priore Cristaony q ella tinha enad
fui como os Gentilis da Minma aldea Souberad, q o P.
tinha ally chegad. Tosaram tambor para frajustarem,
aprendelo: Vend os Arysbaoy, q em nenhumia Defica
Caray ficava o P. Segudo, fallaram aduzna Gertreeira
para o excelche, esta compadeida do P. Vico Vho.
Chegarad os Barbaros afara em q se ajuntavad w Cristaony


Page 311

os Christaoms afazer oração e May feuncoens Gabantaley
enad o aclarando ficaras enfadados, pord dijad entre si certamente o Mesme daley entrou 'Na Mofia aldea elle nam está aqui, donde esta: este Velhacos o escondidab em sua Casa, Dizmos buscar atoday an Quas dos Cristaomy, affim dividida o as claremos, e correndo-os toda de balde, aientarás configo que ja tinha fogido, comij Nada tiveram May Temedio q Vol- tar para ficay Cara, bem queraros deperderem tal ocafiam.

Outras Muytas Vez livrou Deus ao-
Defedor Luei de semelhante perigos. Nos quaej entre-
pilamenta sometia confiado na bondade Divina eno Dra.
Procinio da Virgem Senhora de quem era devotíssimo: aim
Ora q Poes os Missionarios, q trabalhad nesta Vinda.
fo por particular beníficio da Divina Providencia na
Cultura della seadiantado Nas se pode Negar, jalem
Coeta Milagrafa Providencia com Deo d'ordinario acode
aos Missionarios, acodia aos. Yidor Luei com outra ma-
y singular, e milagrosa. Acreda q tenho de dizer itto-
da oque o Cotidiana experiencia dos MShrava.

Nenhum de nos featrevem apafiar a
Cabanga alguma No anno da peséguica, porem o
P. Luei Nohamos tempo Suma Bissi essi pertinente
nos examy esperentias, q fazia parando Na Cabanga,
om accanto seu Catlegiu sa siebia adar Veidas defi a Di-
banqueiro, oqca logo Jesabyboz, despaclando abarca)
sem perguntar, Nem exame. Nenhum de nos fez
attrivia acertravem aldea pouca segura Num ainda
agora nos attrevenas ainda a os Cristaomy Queceisam;
porem asl. Luei barkava q Eubna Casa óquipishe Vice:
Voce anda a os Cristaomy Costem pouco. Nenhum
de Nos deodinarse Ixaj nabarae senas dum ornarn.
com algun livro pageienos e Breviario; porem o
Luei nas fo braja dernamenhos ordinarios, Mas tamb
defesta Cebas delivry; Imagesy e Corkina, que com-
prava sypreparava para os Cristaomy ornarem affua
Garcia. Não falso um capiteeg Cruzi Tâmelity &c
Não se pode atribuind ino a Providencia, Nun braçaj


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162

tracaj Eumanas: porq os seus cathequistas mas eram os
Melhores geerho do anno de 742. a fez q Deus lhe deu o-
premio de seus trabalhos, sempre tiveos peores, por que
como na emcancavel Notrabalho Eums entrieavas, ernos.
vied, outros adoesias colargavad. Tem se pode dizer, que
escapar delantos perigos por acaso, por q tantas etans
tras aves ja eram Muytos acards. Logo além da onila-
graa Providencia com a Deos de ordinarios acode aos Mis-
sionarios; Acodia ao p. Lucij com oehra maij dirigcelar
amilagria.

Em 24 de Abril de 1783. elegou a
Macas o Senhor Patriarca de Anhiosia e judgou p. Su-
perior da Misfad. p. Midoso Tucci parihue paraq em mis
one da Nossa Missa Conquinience Saudade, evristafe a-
gecelli Prelado: in logo acaminindo, shed. Comprito arisca
Segundo as ordny do P. Superior. Depoy deficita aderida
Cortyja ao Senor Cabricada, elegou a Macas, donde fede
teve pouco, porq hinda Saudades defica Mifad, efdeje:
javal ja ver Nella: o. Provincial he concedeo Licenca
para voltar, Nomeando-o Superior da Misfad.

Chegou a Lencieis aonde foi Necefa-
rio pedchivese alguns Merzy atle facabas aquelle per-
herbacad, glevanhou setjustata Team. Esta acabada, ed-
tinhou beamnilds cedegon aLonguim, aonde logo tomou
poste dosuperiorado escreitando offieio portug anno
com Melyta Satisficas. Neste tempo fora da meste
do Senhor Clarence o Ilustrisímo Senhor Babrianda pde-
dou por Vigario Apostolico de Tongocim ao R.d. P. Trey Jos
deles (Misionarios Muito antigo digna de nova digni-
dade), porom como o Ilustrisímos Senhor Patriarca decan-
do de The pafox a Parente upou determinos diversos aos o Sica
Sandeade Sempre npon may letra dos Vigario Apodto-
lios, poi exiv dy dito tunsy jo secollta ser Cigaris de
parte de Esta Provimeia tendo sido otenlor Clarence fue
Anticefex de toda a Provincia, e contum Mego Tri-
no Nunca Faltaveis Reverendissimos Mshtur fica)
Parente, esm isto quij for Viconheido jos Nofos Dif-
sionarios por Vigario Apostolico de Tonguim namuna


Page 313

om mesma forma em q o senhor Olonense estahiá fido. nad
vimos. Nise ao principio ainda, q de poy o S. Sup.
preconheceo, pedindo a licenca necessaria para todos
seus Subditos administrarem no Vicariado do mesmo
Vaverendisimo.

Acabou o Sr. D. Pedro Luci o seu trienio,
e entregou o governo da Missão ao Sr. Estanislao Mac-
cado. Na passarada (Muyto) Muy ante q delegasse
expedida das cartas do Senhor Laurence Maverendisii
sino Guy God da'Buy (escrverado ao Ilustrissimo Srnº
Patriarcha, o qual expedido Luma respeitado para o
Sr. Luci na forma seguinte. O Sr. D. Luci dentro em
trzy Muy parta para Roma Direijura—Romana
decha pergal, para conta defi admissibilidade de Nosso
Senhor Clemente undecimmo, e dentro ntao dito 3.
Muy nad parht fi que serjamos adivinisi—Correto
o Ilustrissimo fecja dever ao senhor Laurence mandando
executor deste decreto. Este Senhor escreveu logo ao
Superior da Missão ordenandolle expedisse ao Sr. Pidors
Luci para fazer viagem abissia graffoma escrita
no decreto, cujo foglado ali se mandava.

O Sr. Superior Estanislao Maccado lhe
Respondeo, q fez admirava ent. dever ao Sr. Pidoro Luci pad
Nigencia mente carígado que sendo addittt. P. Nad Terror.
Da acontecencia da cuelja pela geral onereseite salcan-
tego: Com hui nao desparke a innocencia do S. elle defe:
fava obedecer acordem destica Sendoria porom como um
Religioso pobre mas estava unica onda expedis ao Sr. E
proda me falava gravio, edilheiro: fedica Sendoria fes
se servido expediffe q o Sr. Pidoro Luci estava promp-
to para entreda obedecer as decreto do Ilustrissimo Sr.
Patriarca, el também avontade delua Sendoria.

A expedida do Sr. Luci, Nunca o Sr.
Laurence respondes palavra uma sempre apertava q
partifice. Eu nas esma do Luci aggravave acta Sender
opera se empunhav taktos em sua prattida. jenas arm.
Casty, q o Sr. The escrevia; por q como este Senhor por


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163

por estar publico nad podia Salir da Estancia do Gov.
da Provincia. Sõam finas para a Costa nos costumados
Dias onde se faz Reverencia adiely, mas Sabia da Cristian-
dade defeu Vicariado, senad og seus Clerigos Tonguineneces
the dilad, elles governarard, elles faziad os accerias, eycan-
do algum Clerigo Europeus Vinha conhtilidad de trabellar
na Vinha do Senhor os Clerigos Naturaj davad txej re-
socy aquelle Senhor, j o seconcidad sinhum lugar vem
esperanças dalli may sabr, com q oditto Clerigo ven-
dejo umbun Careen (ainde d'Harpo) fem esperancas de
Misionar, desconsolado voltava para affima'. O Pe
Jidmo era Muyto amado de toda a Cristandade, ainda
as migma Igrejas, à pertencias ao denhor Aurence com
muito gosto precchad, como aclava via Cristandade co-
sas indignas, jos seus Clerigos faziad com Zelo da honra
de Deus, approvicio das almas, nada lhe perdava, porque
de tudo por escrito dava parte ao ditto Senhor, desejando, q
Seu Senhoria lhe punasse o Tresmedio: engabava-se com
tantas cartas por tem mais Linda, q diger finas que rda
necessidade wirkede od significare unlcud carta ao P. Supp.
da Misfad diciend: acarta q ol. Licei me escreves tal dia,
eu aqui ao pà don eu Santo Christo. Esfisim desijava
o Senhor Aurencio q ol. Licei vadije de Tonguimum, porenu
orchr yorad ay dijnoicous Divina, porq ol. Licei ficou, e
morreu embonguim. o Senlor Aurence Dario, foi mor-
aer adiam.

Cafidos ostro meyjes, vendo odenlor
Aurence, jo. Licei na Sala de Donquim, ainda q aria, q
ol. onds podia fays ordenou afug Clerigos o declara siem
por funpuno estudo o seu Vicariado: o mesmo gy obrieve-
xendifismo Guy dod bepuy em ofeu mas obom 8. Licei
ainda q Had Deprgou acennura da Igreja, Nunca fe
deu por incurso nella, antej foi continceando officio
de Missionario por muitas Tesoumy Oportalias comos
daitfy, sem vergonha de ser afrontado; porq menca fe
fentio Culpado. Detados os Religiosos q entad afistitad
embonguim (tisando o P. Do Pel Frei Thomaj Cetre)
nad me conta q algum livre sie ol. Licei por Supponio


Page 315

Capítulo XXVII. Das Christãos Unão fello dos Nefios, por
d’Hum Clerigos, Mestres Catequistas se atreveram aqui:
Blicarhiá, muito bem conhecê-ram, q[ue]lás sofrem tão
mad avia de Soceder bem alguma Senad confessará
com o P. por Meio, q os Clerigos lhe falta sem correr
os Sacramentos, quebrando tive-sem Necessidade de Delly.
Jorem os Maior foram com Dantey. Estando eu na
Provincia de Agram onde contaram este caso. Cerco-
Christad principal aqecem ou conheci, aeste ainda d
era frequente o Denhor Otaviano tinha consolação de
secundasiar com do Luci quando o encontrava: foi
do Domingo xerar as orações afica Joreja Magical,
achicalmente Republicana após pernada do D. previo com
omenta applicação acabada alcuira Disse assim:
Perde o Luci o poder (explicado os Tranguiy adyfpen-
çad pelas palavras: mais phép-i, perder opoder) por-
sejeitar continuamente, por andar podra, casider como
del por quebrar odono toda anoule e grande parte
do dia, gastanda em obras de serviço de Deus, é do Sim-
ximo. estas são as palavras, por q o Lucci tem perdido
o poder. mas profo previr semelhante coisa, dito isto
jefoi embora eningunsem saber vos arejlicar-se, ver
póitandolle afeca grande autoridade, pois tinha já sido
Capitão de Infantaria.

Escreveu o D. Rídoro Licei a Sagrada
Congregação da Propaganda dando-lhe parte detido aque
"tinha passado, escrevera também os Senhores Piguris:
e a resposta vejo acerca dos Senhores? não foi. A resposta
do Walzeci ja não é necessário que vinha. porq já agora
dos Senhores, o feito reconhecido. De bom dado. Dominyko,
Este infigura opperario trabalho na Cincha do Senhor, se
pode collocar ofirmes alicerces da virtude, quais gomenas
parece serad deixar em silencio aquellas, assig mais se
exmerou, mas deixou copior exemplo. Concesso pelo
insaciavel Zelo da falbaçad das almas todo o trabalho
De parece prua para conseguir este intento gas-
tada toda knowe no Confissionalis, mas destas uma
ij Solemny amayor parte dodia de hoje dedrijo Stijn


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164

Misso, expregar de que tha Naceo ficar durn annos tado
Debilitado, q foi Necesário livrle o S. Superior a
onad pondo-lhe ordem, q dedia oras confessio, venid
em certa hora para tomar algum descanso, esobre
tudo isto não falava arraçado, ecomo era tado obser-
vante, desijava também nos ofeisornos, separa
d' Ninguem daltafe atodos amionava com offe exem-
plo. En cegard o lugar emq podece tomar discipli-
na, naõ lhe escayava. Jejicava aleni dos jejuns Bao -
brigacão (Sendo o pelo fobalto, q decontino tornava,
estava livra) todo o Advento, toda as Sexta, sabbadus,
fede q nad jejicava todo osanos, pois Nunca almocá-
va, nem Secava, com esta distinçead, q Nos dia, q je-
jecava cornia menor, espor ihs oi contava por dieg-
dejejum. Correo todos as Provincias de Vorguim,
administrou os Sacramentos um toda as igrejas dellg.
firando a Vella de Boelind, onde mevebum estran-
geiro nem as escondidas pode Eir; Nad Veccava se=
gem as agoras pesomontentas contanto, q podece afi-
dar as defempavadaj almaq q morreram pellos oma-
tos.

O Vis Bô em q ol. M. Velly gran-
geou sida maligna, dec Morreo, eua grangiei humy
Carnaj, d Mederadar Muyto Migos, Viribhu anney=
tas voyes &. Ceca os Metros de Ricaito (Voca a mirada
Mifidad) q onataraed ao P. Vgo Companheiros do P. Afras
Eam também alumn Iligioso desum Domingos,
ultimamente jozerad q forty da Morfe as Padre
Antonio de Mello com duma doença dilatada por
May defiy Myn caminhos por Muytos arroj,
fapribolde cada anno duma visita nada fo inte, maj
tambem o debodo o Reyro Subined altoj Monte,
epalmitando dilatado valy, Sora holad con lama,
Eora omjestilente agua, q corria pelly Vêbeira, do-
ox correndo Sangue por causa de certos animalejos,
q tem algued paretensha com sanguiixegas; Muytos
lavyos caminhava por sol q abrauava de Cerbo q piade-
cia sede, porem nad bebia, joraj afim como Jolumia
ver um vinte equatro horay deva oncecfriario desfletó


Page 317

Sustento ao corpo, também da mesma forte só dava vez em 24.
Doras lhe matava asde, caminhando eu alguma vezes por
semelhantes Mahy, experimentávamos o senado me olhava
a andar, e por Mefaltava avirhude do Leci beha, edepo-
j com facilidade caminhava. Nós se contentava com vi-
sitár Eluma Provincia, o seu Vegalo era discorrer por muitas.
Nós se contentava com ondetrar do feo aos moradores de
Eluma so Provincia, desejava encaminhar por elle aos de-
toda. Nós passava dia em d fevise mais desconsolada,
d aquelle, em tinha Menos trabalho. Cesta foi areiada,
por o ano da perseguição pedio licença ao S. Govern-
veial para vir ajudar aos Missionários da China em quin-
to Durava a perseguição. Quando nos ajuntavamos em
Kesat aonde primariamente En confissores pedia licença
no S. Superior para ir a toda, enfim para lhe dar gosto, ti-
nhamos sempre por bem deste ceder, e ainda q de confiso:
em físlm pouca Nelly gastava grande parte da route;
acabada as confissores publica, ou berava, todos nos admi-
ravamos depois do Brasil. Entuid q podia ajudar a
os Cristãos, ofigla dava voltas acontecimento para
segurar aconsciência, deambular os afados. Aqual quer
lugar, delegava perguntava pelos dentes para um pri-
sionão Negar os livra orientar, dos quacy Eirsha mais
compaixão q desonono: prova isto o The Suceedos -
na Videnticia de Livro onde o S. Estal estava de cama
por causa de uma pontada, q o tormentava dedia, e de
route, como me contou o Jaquequista da onerma Residencia).

O parente decerbs Donte daquelle dr.
pricko tivcrad proliik q oS. tinha ally elegado, erado da-
bende q oS. estava Donte daquelle forte, elegara ascendência
para pedir ao P. Goste Sacramentas aquele Donte, que
avia ja muito tempos semas Eirsha confessado e estava
em perigo. O Caslegistus Tefolverad lofo, q Nad podia
ser, pbra oS. nao jo nad podia ir, muy tambem nem le-
vantax da cama, olevio oS. q elly fallevar a sucessid.
q Eirsha Donte enad sofeco afsua granbe carid.Boixar
daquelle Necesitado form Timledio spor logo selevantou
da cama, concertado Profue bordas foi mas do que podia


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165

podia para dizer cedgar acasa dodente, donde com annysa-con-
folacão obacramentóice: do pôr voltou com mayor trava-
lho para acama: porém o Senhor pagou aqui servo tam
singular caridade. porq paçeady algum dia sem saber
como seacou jas. Não foi nesta occaçãod de fez Deos en-
ta Merè, mas também em victra da qucao áponkò
sô luma por ser mai admiravel. Tabacco gravem.
em Miest delud Malima, especial embreve dias opojed
signaj evidenty da Morte, Mom os Medicos, nem os
fis. q entao lhe afistiad siperavad d vivesfe mai da
qucella, porém derrepente seacou fornfebre com afsas
admiracao de todos, embre convaleco, estraballor como
coshumava.

Outra cousa d Nurea the esquecim per:
guintar, quando elegava aos licarej, era: seavia adi quem)
hivafic casado ficay gilhy com Gentio; porq alguny Christa-
ong ou por pobrea ou por quererem ser mais ahimados
Godfab sem med algum deDeos ofalum ariveando orad
sô las filas àse perderom, poy ella deordinario seguem
aos amaridos, smap kambim os Netto's: om d'Luci faben-
do, q avia simelhante gente, oq llo nad soccedia spolca vez,
faja toda as deligencia para os fazer vir a Jgrôja, de
pôy lhe fajia frager todos os Netto's, q ainda mad finlad
aipo Deryad para os baptigr efe dentluma forsa Nos padig
frager, buycava (Mudo) para q as oicondiasj felle deste p
por via de algum Catéquista, ou Christo prescitado: em
caso qfeita toda esta deligencia, nao consegeir se ointe-
to, exfinava aos Avis: a forma do baptismos para elle
Memmos llo deshem na primeira occaçãod, q para isso tivf:
sem, advirtindos, q em aguellly meninos entrando no
ego derivad, sea indo fesum vivos os avizafiem, Derad
Christom. Cinda fazia mais, jorq capando algung,;
de pôr delargar aley, fuy fimos com Gentia quando vol-
tava os obrigava atrancerhe tambem os Netto, ainda,
q ai Mays Gentia Nas quirefem: (Nisto process Mis
sionarios ofeguas, antej lhe instavam com aley~ parhy
Seguifur ventrum ~ aquel ley ainda um Tonguism
solece nad dellaria ao B. explicação, qdar, poy ora infewore fikej,
eproviito da alma dagicelly innocente): porg segundoaly


Page 319

aley Conquínica Menbucma injustica felle fazia, pois segde
ella o Darbo mad segue as May ainda q ogerou em seu Ven-
pre mas so segue ao Pay como principal agente; deita V
jorfa dte unlonguim Jedefcom verdadeiros Captivos eo
Pay' fole livre ca May captiva. Nada teria o Senhor da
May com ofilho nij este ficaria tad livre como seu Pay.
Della forte ja d. Luei enviando onuytas daquellay alma
para dleo poy Mnyhos daquelly Meninos onorriad an-
tes do cajo da rena. Nunca deu lugar ao cioidade, offiruas
do arisca aregra. Todos eniquancho Sem Saude Va . por j-
sempre buscava d fazer. Todo otampo dste sobejava-
ganhava os miler os livros Conguissicos, Cajas foi donde-
Olivou otampo para se applycar aelles! mad byrdia timar,
senad do sono) ou esmendar os erros, dos escrivainy tinhad
bado ou encontrar Imageny, ou cortinas para as Igrejas
dos Christaons, ou um apergeicar onay sfeu ornamento,ou
em instruir os Misionarios Novos, ou em pastifar aos
Catequistas wa. Foi onuyho amiasta dalanta pobrera),
deg mos deixou mad pouco exemplo por dj ofeu neFido-
sempre foi onaj welho, onaj pobre, extremendado; lembrar-
one Eisma seq apertamos em elle para dj fusje, evistife eli
neFido novo; pord dj braja ja orad estava cagray, come
d'omandou cortar domaij despreivel parte dj de mo Rey-
no epos tanto mitugado dos filhos ma onorte, e execuças
defety Bius.

Enrinds aMelah ordinaria mente visi-
tava os Cairowy, ecertos do fato dacara, ou sofsem corujas
dedevociony, ou siad; pord como bodo os P. vad affivete pe-
la mor parte deixad ali aqui she nad serve ou por velho, ou
por ja lhe nad contumbar ff. Lecgi brycava as corujavelhaj
baelandy ficava onuyho contente; logo as miandada firm-
-gi, econcerbar detal forte, q tornavad outra noy afervir, e
nad se perderiad .

Sindo ja velho na Misfad, ed epoj de
fer fid Superior Nella com onuyta, ponticalid. entirgava
orol da recepta edy pista cada anno ao Superior, eficava
onuyjo confolado, ja em todos o anno lhe Mad tinha lid nu-
ceharis podir alguma ajuda do quartel pord corns probe
funda vivido das combalay, q a fij lha oferecid. Tambem


Page 320

1707. 166

Também na virtude de paciência se esmerou o P. Luci, separa exercício della She Derad Materia, mas só os externos, mas também as Nossas: a esta fez Sofia, ed immediata contenta dose, e entreteve mais ouvese, majis q. cor umum etaminal ce ma - como muitas, aver the ouvi dizer. O Muito, q. jazede ceo com os externos, dogfica ditto se pode colher, com hredo a- inda melembram dois caros, com q. oconforme com oprimd, pouco tempo antes De fica Morke fagésid Viagem mabara, Vafeou por esta paragem, aonde estava dum Clerigo Euro= que uncondid mafica barca, os Catequistas da Clerigo conhecerad abarca) ouvindo aquelell Misisonario da nova, ordenou aos fe y Seguíssem a barca do P. Luci para elle vir visitar, exelando adequado de passar para abarca firm q. os Gentios ovifium, ofer despy das Succedoury commecar fe ao P. Luci esta perguntá. Como P. anda administrando? de nada lhe corre verupub? O P. Luci crevind esta pergunta com muita onansidam, como cos: hymava, the deu arreporta, afabijfe ad the perguntuwa . O Sgd. Tinha dum Catequista ao qual apalha de cunney deu attibulo deprimeiro como servio levantado, de q. se deveria Mostrar ag- grandecido ao P., poy scaleavantou sem no merceer, pelo con- trario se mostrou sub ingato, q. elegou alle dizer nesfus cara duma palavra afrontora ob. je calou, sporem como esta- atrevido foi o primeiro dos Catequistas q. perdeu overpeih ali P. parececke das parte ao P. Superior mad para procurar Safijfaced da afronta, mas só para q. fez em Euma carta aquel Vemelao ao P. Superior pelo menos; o P. Superior tend acarta se edeficou muito da paieren- cia sobom P. cartigou ao atrevidos, como fica ccelha pre- occida, lançando logo fora da Casa de Deus, provido se omis- seravel despedido pedido ao P. Superior se compradece delle. morem o P. Superior mad admitio, anty orepre endeno ema. Vdou embora: tornou a pedir com instanciera, mas o P. Su- perior averenganou dizend, nad tinj, sfazer, sorg fal attre- vimento minha gyto, nem ouvid na Cara de Deus mad onerece compajrad. So prob P. Luci de admitiv, poderay formar aentiar, efina, ja basta, mas tenj Vemeldio.

Foi apartendentemente lancear se aos pés do P.


Page 321

Do C. Luei, pedindo-lhe perdão, cinturdesse por elle para outra vez ser recebido. Luce faria o Censoravel P. Gibor Luei. Neste caso, senão se esperava de sua grande paciência, as quecerdo da injúria lhe pronunciou seu favor opcional em breve experimentaria; porq. o Superior a petição do C. Luei retornou receber. Primira decora aficay Virgém d'elhora em reverencia da qual jejuaava todos os Sabbados, fora de quahra Mayra devotamente, affe fazia. Mas may de lad piedosa Mây peristia toda á fecá pichico en entoda ar ampreza, ottomava senalía de seu Patrocinio; Nas Viages ma: y arriscada da fazia, sempre confiou muitad Segura Giaia offerindo Minfaj a Immaculada Conceição, expedidos ao Com- panheiro ajudasseem fazendo smygs, ed Ea adaminar tivésse sempre della Successo felicíava tal carta de seguro, com aquél mad só vencea aos inimigos em parage, mas também Spirituay, como seris no caso seguinte.

Onde eu Visitav a Província Quien quando Me acompanhava hum Cattegrista pratico, o qual já em outro tempo tinha acompanhado ao P. Luei; passamy por certo Monte cavista delle contou o Cattegrista od trinda Socedid ao S., dizendo, antes, o P. Luei nisfe visitar esta Província tinha os Demorios naquelle Monte seu aferramento, como inimigos capitatag do genero humano Megazid — quanto real podiad errad o poderd fayer atody, ofugiram os an Mollery pejedar, porq Meslumia por ally passava, e onde moveste, porém queando D. Luei, porque pafoce benço o Monte, com o Démonico figural, desde esta attigra, Nunca mais socedeo semelhante anenciuma Celgraca. Othequi adobre Telacad Davida envirude do Venervável P. Gibor Luei em probe abaixo estilo, porém Muy conhecmente aga virtude; porq como em vida pa-deco tanto, também gradace afalta do devido Louvor na Monte; foi esta aos B. De Novembro M.D., assistindo lle o Sr. Antonio Vellu Francisco Chavej - Na Nufia Residencia de St. sat donde tinha chegado depois de visitar os Confiny da Cina Deluma Malina solapada; porque quatro presines dia antey defeca Monte, ainda pend brind


Page 322

167

tinha declarado, pois escrevendo ainda por fogo mas
no mesmo tempo ao Padre superior dizia assim: De
dia passo bem, o povo escrever só de Noutre tenho algum
trabalho com afetos. Dizia ony na mesma casta, como
agora a esta S. Chaves, co P. Celso fica em Rímiót, no
Cedecos quiser, direi ter abolemidade delodes os Santos &
Nébuid. Ainda o Apostólico Varns se sentia conforme pa
trabalhar aqui, se Deus quisesse. Mas disentir julga.
do Pere já tempo de contanados dos grandy trabalho pad-
decidos Ma quella Misid por espaço devinte seis, para
vinde anos, olervou para lhe dar opremio d' anceria, fiz
candomos com Muyba Saudades da proprieda delal com-
panhia, offo acalia por Muyhos; algum prindimand os
anterior, poy nad poderad Vetor as lajima. O. Tongquin
afisthid ao inturramento, porém era talador deseverem em
lad amovoro Piy, ecudadoro Medtre, apparece o corream
se the derricha enlagrimma desfchimodo, mas seouviam na
quellte funeral. May q tagrimas, gemidos, esfolusis. &.

Not do D. Valentim Ferr.
Conf. Comm. Rep. dect. B. de Jnf. Mat. C.V.
9438. 6780. 394. 398. 3f. 12.

Angeloe haz Catlequisda baptijou - - - 15o.
Francisco Borja Cap: - - - 17o.

Na Residencia de Lang Dinh.
O Numero dos Christaos - - - 2560.
Cem Dou Thanh - - - 3065.
Estes numeros dos Christaons pkad deajuntar
as Provincias eo dos baptismos, as dos Catedr.

Taltab ainda os de Nghe an Duceg Residencia,
es de Bo' clinh. Ha.

49
VI
34


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Page 324

Index
Sacramentorū S.P. Missionarii Soc.
IESU
in Missione Tunkinensi, à Pas-
chate anni 1718 usque ad
Pascha anni 1719.

| Missionarii. | Confisioeni. | Comunēdij. | Bap. adu | Bap. par. Ex |
| --- | --- | --- | --- | --- |
| P. Prov. Stanislao Maito. | 02931 | 2225 | 025 | 036 | 13 |
| P. Sup. Josephus Pereira | 03482 | 2976 | 185 | 147 | 14 |
| P. Iridus Lucii. | 10371 | 8431 | 464 | 387 | 08 |
| P. Franciscus Proiz. | 10083 | 6660 | 358 | 225 | 21 |
| P. Ioannu Bap. Minari. | 07000 | 4911 | 206 | 097 | 18 |
| P. Felippus Sibin. | 03600 | 3044 | 056 | 085 | 15 |
| P. Franc. Maria Bucanelli. | 08050 | 5560 | 290 | 231 | 21 |
| P. Antonius De Mello. | 06300 | 4110 | 317 | 317 | 17 |
| P. Franciscus de Chares. | 06417 | 4970 | 112 | 118 | 10 |
| P. Antonius Villesius. | 05751 | 4698 | 238 | 138 | 09 |
| P. Stephanus Quarters. | 04680 | 3353 | 191 | 148 | 10 |
| | 68665 | 60938 | 2439 | 1949 | 156 |
| PP. Cath. | | 2439 | | | |
| | | 1949 | | | |
| | | 4388 | | | |
| | | 1469 | | | |
| | | 5857 | | | |

---

**Note**: The text "Bap. par. Ex" in the header appears to be partially obscured or misaligned; it is transcribed as shown. The final column's header is incomplete and ambiguous.


Page 325

Livria o Veneravel Padre Isidoro quei in:
signe Missionario desta Mifam, que ante da ped:
seguirad do anno de 1711. e da fome, e peste que se
seguirad depois da perseguiçãs, livia com mil al:
mas Christiány pertencentes aos Missionários da Cm:
Santa, pouco mais, ou menos: se que liviad pelo me:
nos outros tantas da parte dos Padres Dominicus, de:
Augustinos, e de Clerigos da Propaganda.


Page 326

1718.

O Padre Estanislao Machado aos Padres Professos aficientu em Conguim q obrigacab tem ovecano seguinte.

O Padre Provincial Miguel de Assisaval abrindo a Segunda Via em Septembro de 1717, assou fábrica Nella por Provincial da Provincia de Jappad o P. Estanislao Machado. Oo: ida poh the gusion affor ditta Vix emchua em sua Carta Magnal the ordna partir logo para Macas para receber offiio de Provincial. o P. Estanislao Machado se creou; porem como o P. Provincial não se the mab decida agencia, mas obrija com preceito de obediência repetido em deça Carta, apor em execuçao sobre ditto, perpustada ad quid teneher! Respondemos by, aqui nos allamos em Hesat, Sicilec, os P. Telix Joseph Pereyra, Philippe Sebim e qu. Visto ter S. R. já cá a Patente ou Via de W.M.R.P. em obrigado aceitars. porem como Sua A. por causa defuy aclauqu-lie et mune-glad podia partir, conheciasse ased avista por Conguim, stando capacidad parteria pro interim nos onease im Macas Eum Vice Provincial, aquerm conhecasse os fecay vyp today. Atendad esta clara, por unifim execut- al do preceito de aceitar, o exercitar officio da Provincial na Provincia de Jappad. o paphr die et suume para Macas de accidentalí atqui ainda goditto P. Nad pofa die et mune partir para Macas pode aceitar exercitar officio que comete W.M.R.P. por Via ja entregue omjcony Maio Go. Hoje 8 de Junho de 1718.

Francisco Rog:

Sendo annéma a minha oppenidad, presons, que as que aci- ona do Superior, nad ajunto mai, mas as confirmo eme confor- mo ess ellas; este de omiu mesmo parecer. Hoje 10 de Junho de 1718.

Sidord Luci. I.D.


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174

Reute Adm Later
in Xpo Nover

Cum Nuper Severus in hac Viri Domini operam L. Jsid-
ory Luci in Medio Laborum curricula cujus excusavit. Viscus est
ornihi non abirefere vialiquid ea ejus gesta colligere: ut cuius pro-
curas extant in societate ergas Missionis Funguinention Merita: ex-
teteniam (quantum per me licet) aliquo manimis Notariorum Mem-
oriae Non hic solum sed etiam Rome qui illum Societati primō,
lemle etiam Funguino dedit

Natus est Later Jsidory Luci Nut:
Sx in Tuscia Romam Studiorum Causa minus Eritenj primo ha-
mapisonibus tum Successoribus disciplinj in collegio Romano operis
Dedrataque in eodem Collegio Theologiae circa Multo post Medi-
cinae Caurae in Romano gymnasio alte insignituy: quo tempore al
perfectiones Orti genii disciuitur excitatay intensolaly Oratorij S.
Fran: Caveny quos Le Podaltis soluna jam serena Memoriet,
et juvandae Veferentem audiui adscribi Voluit: quo ady que e-
minus prij examine ad Professiond Societati Nomen dedit
Setimē Septembri in persigilto Nativitātj Beate Marij Vit-
girging 1689 Tumi duō vere Menye interitytory in
S. Andra, avtotagem in Januensi Tyrocano Denaty, Cum
glunbey alijs Spectate Distatij ac femī Diny Colorit in fiz
via. Intes Qteroy stinerij Svius Vucuant, J.C. Alexan-
dre Ricovium Magistatibey in Societate Magna Cum
pudentia appictatay gestij cum Namoliensis & plicopatu in-
Signy: P. Jeanne de Boiad abemnou Marys in Male-
Cana. P. Barry Bolmenti qui pro vide Christi in Curān de-
tentu obiit in Caticina 2. Vincentius Bovolo qui personal
tog annos in Magisutensie Minione egregio Derivatuy, de
Mum aliquum dea Martiatui & Collegio Joano propriety
Danieli et Vicerat. Nuper Decuit P. L. J. Paully Gura-
mi et Joanny Laurenti uner que Japoniz et Jnevam


Page 329

Sinarum Visitacō

Tyrociniij bieniō Macai absoluta de Votij
Nun cupaej, tum sacerdotēi auctore inicitāt, Dechinum in:
Regiam Sinarum urbem Mipuy una aut alterum annum i:
di Subsidiī Moyauli pretorij illud ex. I. Antonio Batavino-
Latrorno suo portulare caput, ut ide evadendi viam vibi (preli-
quum Vitz foret) Digo vibi aperiret politicu / voti religione in-
terposita / quia quid vibi religiose Vitz foret in Tunelinen-
si Mifibme tournet impendere. Armuit Ōvanti Guy figui-
dem arysta. Non ita Multi pot occasionis in Tunschinen-
est abligatur, quo Guy illum ad donuktorum Salitam 170-
cabat. Hic quatuor Votorum Professione emisit Cumque
in loci Agns Vigenti farette sex annij & Vangelium Lon-
gi Latregue dispensina sed et omnibus qua indegirij quod
ipiominij Verbo & exemplō prælucavit peccate desnum-
Mifimine intractu de Dan-omd que legistisij Cintermine
est, atque in reditu Labitij in nauticula S Ignacij coerosti-
ij. Pē-Satum Venit primariam totiuj Mifionij Residen-
tiam: Statimque ad Deum Vif Concepły tum Jacamen-
tij omnibus Vita Munsty annuo agens Nomum Jupri-
quiqua gesimum Laboriby Confictus, acplinicy Mintij ex-
tremum Diem Clausit tertia Novembris 1789 Societatij
trigesimo jam exples

Eio plurima eve qui decedie porrent
Ligidem confaj adj Santitatj Noment gead
tum apud nytay Non proventy Mōds jectiam obstanty,
tum apud Christiany Sundinensy Semjet obtinuit. Semni-
si Magny Virtutiby Sibi Compagiaran potauivet Cantate
Mile ultime tantum ejy Vitz quadriennio m Lijuy Re-
gni Mifionij Vervan contingentit: et guidim Magnis
Locarum intervalli Dij juneti pherungie Suènny: prote-
gei Cum Dix aluid actiuj Prily Vescin Deitho Eerto ad-
que enuchate polucionem Extimetij projectum aliqui by ex
ig, qui ollō du Multangue asi sunt: Catty autum Do-
ginime agentely. Them aligya hic tantum attigam-
que De Compte Del pume ipse Notare Voles ejy epu-
toly Vel De Mum ex aliquorum dellatum colligens po-


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175

posuit. illut tamenkungquam primum acpotifimum Narrationij
Eujuy aget Mili officiis, ut NeLatam guidén ungenase alter-
ritate Sigendam—

Vtoute ordine Consulam ex omnia,
que hie Referenda occurrìt in fre potifima Capite placet—
Cytobuero expéndendo Minimam qualy D. Sirdory Luci enga
Deum fuerit: qualy erga Societate: qualy dehigai erga
Loraimo. Sic enim qualy erga feiprum fuerit Cognavangli-
abit: ex quo figuidem ad Societate, et animadum Calu-
tém Petrangelit. feiprum Veluti exuit uttotum facády
gloriam; asocietatij idgam, atque ad Praximsum Corro-
cum eformavit.

Corn ut áretiy Se Des Conjungend at
qui in ejus a Mord quotidè Magy Mflamavet afsiduum—
illi fuit Oratimy Studium Tany est pausic ante obitum—
Mensibus Senegue in secretate negue ant. ingremum mil-
am, quod guidem ad tempuy illiud refere dobet qui inter S.
Franci Zavoyj Sedaly avertipy fuit aligcando Commisionett
Coram Meditando postgram Velo Mijent Vel aliquid abetta
Detraxant. Quod Si caufurd Negoxis que nullum Orationi
Locum velinguerunt (fuiy y Modo in Tunelino esse solent py
Sertim Dig circa Syra Laydalía guiby diy morty que totaex
cipiendy Confesioniby Christianord undique Confessionium
Preceve fucrat) tum Vers dicebat habere fecelati seporty
aliquid, Orationy Dra, quay anting per otium inid avervat—
Set: sequesune politum: ab Anjels cuyy erat Jedij D=
oniffuy portulan: ut inid tempuy Léaj prétenty tranYvet
atque ita pro se Dominosyfaret Guamgquam non ideo
purandum a dio illum pareum actenaum cum-Des skipe.
AlStuy tantum d orandum temporby Ententy fluent: pr
terquam quad crim illy ijp Dém Dieby adeo agenvij Sat-
gebât it syporet tempuy aliqued Debitz Orationi, et Ordians
Conscienzij Examine Imperant quieguid prettere Temporyj
auteny Cunj Oreamet (tempuy ficuidam diligenti Colligen,
at finure foldebat) banan illiy partem otacionibruckit.
Ruder expedram Catleclty que ejy individuy Como adgici
Decim anno qub (quod etiam alij leptantus), numquam da—


Page 331

De Nacte Dormire Solitum) Aprimà enim nocte Venundum
parata event omnia ad Christienns Confession, aut nini prævisa-
liqua Lassindo quide Dacent. prave Omnuit: tum quoy Confeter-
tiby dabit usque ad. Slurond aut Esta, Siggando, Vel Nullj Vel pau-
ciry esent Confesfiony exicipiendy Sectum orando transigebat.
Giod fi avanti emportusin' Somny abrequeret. lume Vespita
Taq Pithy Capite in subiectam Staream inselinate paulij per-
quiescat: Done Excunvo Somno Oratione ad Sacrificij tempy
origue prota Liket. Itinera vero pedatnia (unyes fore vertim)
aut Mulsano Lucarum) Beata Docbat: Ezone comine 910-
te in Deum fixâ anionium Verum Divinard Meditatione
pajcebax. Quis guidauti ouverd quie guid appicret illum
jurabat, ut mente ad Deum ascenderet. Sibi enim Singillatim,
acnoly casomia a Summo Verum ajiffice Creta dicebat, cet-
factory inde pontium Sapientiam bonitatum qui agywanmy
de Laudaveng Cum Vers ejy Medi animo Voluntaret, ex-
tra Seveluti vayty, aut Corpory ex jys Vede batud: granaej
enim fere femyet tenebras noctij ejy MDi innent qu
párim occurrent facienda efient. Neper diem habitadine
Corpory Laje Diveria et Colorij indicio quij esvet agnaverez
retut: yntaria Cum Budy omnino pediby incendum
Ric Cit etgudem per abrigte Monnum per Via nunt-
angusta ab onodum ac difficiliy. Nune Spiny obity pance:
Cangij apeny prunt Cyno Cubirey: adorament escpedidone:
celon gradu incider soltam fevint, et Amamitz ipri
taliky ctinisibly ad incunntate aNuali, cantum assequi
vis popint.

In officio Diurno puybloendo tarajfit
Diligenti, ut nunquam gusad poruit illud pot ponent.
Matury liquidem Cony judic Cab Deyerum Veditabat.Di-
roney Campejubiy Summo Mane justidiang precu de
Canty d’Aurin. Se audiendum potret. Oypertina deni-
que d’merdi: tam-gus etiam Angelum cytos de
precabatus ut objecium Ged Suum Sus Mmine li-
seret alideniam ex poterit. (Salmo que Godua) ojo
expocret quod tempor ad Rélenu Comfrato éxastiy
se non accommodaset. Psalmo que graduly ade-
nitentialy appellent / ut ex indicijs gusby dam Colliger


Page 332

176

Colligere poruit) Suij temporibus Vicitabat. S. Ignatij ex
credeia quotannis ad decam Minimum aut Duo Decem dig.
Cum Dero Luit, ad quindecim etiam produxit. Luct au
sùm, ut dixi omnia illi aytam ameditand 912 adviad,
pormigerent: pro cipue tamun erga Palming ad dictay qui totay
Abidem Croy in illorum meditationebisumebad Summae
Cum animi secunditate Ne minor Compendis ut des
ipse ty taty est Alme quie quod Lict Doctorum, at que
intus pretum Libri omnigio sstituty psalmnun Ex. geci
inter difficillima Computari DeDetiv (Nycio utrum eliy)
Commentarij Satij copiorij illustrat.

Lud Verm ef frequentes adios cum
De conjunctiond Consequi solit. fiducia Niminium sinillid
Cognitum Cilicet Sonorum omnicon auctorin proprii vddt-
tati cum Voluntatiq Durni inter Ovandum perspetta con-
fensio at que atimperdbis: capantes in L. Fridome cui gu-
am Maximè entiturunt.

Ludo enim attinet ad fiduciam
in Duni: gnie quid Eme infa Vel expcctara Oderet a-
ut Spiretet: gnie quid Virali aut m commodo deiraret; il-
lud umie Deo Vesferbat acceptum prægatij cam fiduic-
am Consequi at que ab cadem vicinum inducCompet-
tum est. Jorenjo Conflictu quem Compraj affitioniby
ad eomme afiduum habimuy ut Celi Deo Vidert a-
Deo Dere Defidebat ut Si gianda. Ca Dex sermonum
Faucer continguet illud Pauli imbulcavet. Non ego Sid
gratis De onciüm. Por cique quastamque usti fálute az-
visionarum pronuanda perficuet Deumany Duebat.
Soul tam que illeum Jos affirmabat que jib aliquid
in loc negotis gido deos Very lumany suportant Tellet-
adverible. Gave cum aliquid difficultatij Cius et Enico-
rum vivi pescantium Conversioni apponi. Videret quo
Dcum Dibi at que illy Yailim VD wet acplacatum
doytind Tabeinde aut étiam ad Copy afflitationmy
Confluyen Soleba'. Certe aliquando Viry est, Dum Om-
nifoniby audandy Vaconet delbesRugere at que acntus
flagello Cieg due. Phil et in hie Jungouunne Mij-


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177

ante obstum certum gpeendam Numerum qveorum numismatum gscaret, sic Nim et bacarum quæ Saby S. Ignatij Cittani Voctant (geny est id fructij Saty amari Exfrutus gudanz òr Jnfulij Philippij prafim proveniçy quo langusam presente Mediam. Conava plurey Morby pertem presuntim utintus Atamanitz) ite inde Christianij Que ornum cuba Langiretud. Non tèm autim Voluntation Suam curiguum apprehisset. Vidit B. StanjLam Maeldo tam tempory Provinciale edum Muny cuba Vbi ulto desfrentom et quidem copority Numuo quo Naylor ab Cadem petrey: tinawat. Quane inquit ad aonimen Siciben Si Guy mhi que minima sunt a Dio Segroddum probet acfacilém. glid, pons quies inijs que adanimum Spectant: Cum isla et potiva Sent et qui by iye Magis indigium, que que ipe poiminimùm Velit, et ontendat?

Superest ut aliquid innuamde: ea Consensione, fue in fornitate Cum Di⁵ al guam D. Luci Dum Divieret quisguid Vellet Conataq Enigue on: sy' Contentionum gte l’iropiè Tante autem cafuit, ut proprie Voluntate at pueelectione Carme Odertav. Hine fielat. ut Cuns ogy aliquid aggDerétur quamvij pium illud enet. Nihil que diflicultatij quod minuy fieret gy ni Odertav. illuid tamen intro bgere dum intergoment: Si Duy a Letas ordines ita fiet. aut guid Ahy y Sanctita-tij Ticelbat: Divinam Sicilet) digo Eiju onde. Hoe timun fundamentatum et Caput totiy Sanctitatij di-celas: Divoram Sicilec Volantatan in omnibus vrygi- Ore as Sequi Nos uno omnia concludi. Nihil De tutiy, Nihil quatiy stabiliy Nihil Es unice ogy perpetuo or- tiy agendum InCelo: quas provivili entenenum utili af-Suy Camy interni, aesti quantam Liet ztomitate profuz Damy - Diliguum Cirpjis daratu ut Vel impervi profez-biny graduen sitivet Vela abaldrim prohibito ascindereb. Mallie in in finiori godu premanere, quum clint. Guam Lib Constitiunj quam alciorem odint Citm Dei Volun-tad etiun Syant. Qued quam Verò dese fatexctus, Vel eo' Eos in tebligi porset. Cùm enim jamont eset (ut ex ipso Dom adia) Martyrum Longi pociiby a Tes ego:


Page 335

ep petivit. Eusin etiam v'serunt olim deprecatio ahibu-
isse Christiang ad quoy accederet ut quetiam fudendi pro-
Christo Canguisden eorum interventu assequi potest. Denim
procedente Moe temporibus Martyrium The qui quam alius
Signanter se expectare testatur est. Eorum Nimirum Spectay
de quae orany: Eorum Drationy Conculdery ut dese et inde
Voluntty Sij fuerint beneglaeuy et perfecte ut que sit Setalam
Duy faunt qualem Vellat. Maioratione perachì tum demid
geats anno quisebat Nus vreedit altera illa petitis quam
partier inscultare avidecò Velletbat scilicet ut Si quants Deu
inlleschale aliquod peiatum Sepro lapsurum Videret. Vitam Si
Bi potiuy Del personum instany antitideren pugnigi Sinvert. qux
an in honrundum adeo Baratrurn Mergi permitavit Cum su-
grul de oratione dissert nycium Committeundum diebae ut ali-
gud Deilla Detraores giiy aut Muklominy ab illa desjpt-
vet ep coquod inter orandum animus hac illae invirva diturit-
ret, at vapurecut. If tium Si inquit nuntem perfetus Distradi
at Vagani Contigeret (cum MDL ny trypite D Cubjâ non
fiat) om nit tamper, que Su Diaboli ghy Viv humana
imbacilluy animi opponit inverso ngtrum efe convenda-
Sin. Dolnuy esalttim animo ad orandum acideve opportun-
et parati Simuy cotumpore Vi non alius oculig Certam perdu-
ram ingaritem defigere ad Dei Voluntatum ea saltem ra-
tione epe guerdam. Gud Si tentudo opponat mutilitid jüm-
quy abrumitum Vers Hypondendum. Cùm totiq Forakarobot
Eray ad dig ansly Dilay Dar Antigient. Nihil tum Jeso-
llictum Diaboly pr bkit ut tempor as noty Consulavit:
Cuo igitud nane cum Diy ad ovandum Norbost dei Satagit
Ntamphy in casum ternum. Atinguije, Nihil enlucy oro-
Mode oraiione promèrem. Guid igetud etiam signaty Loc
Cocdantud T’pronebat Dater quid igitur doments angerij Jnz
Digmaa liguidem Dio quistum Deo in societua erident, a-
Deo servaces depedpbo. Meito esse Sollicitum: Cum supra om:
ne Meritum Nostrum, illud cenie Body Spectandum CitDeu
Seibiat Vice precipienti Per Volùm Scadenti M Monigerani.
Liquiden Stazy tim poribus Numquam ab orando Cervare.
Non es virtuta quæ scommis Defrutum Odent: Neque
Muniti absegansi Stades quod Saparia Carvae proficiavent.
Si tamen Meritum aliquid Se asseguustum pictaret; Dalle


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178

Valle se illud Deo tamquam Meritorum omnium auctor
integrum fideliter. Hoc Seunum Sive orando Sui quid
vig aliud faciendo intendere ut inje Voluntas Dei Fecit in:
tempore atque in furtitate. Pleuris satisere Velunam Ex-
ram Cūm Tela Dei Voluntate quam toty Anteum amogne
nity anytj: quid enim vēri subdebant Cum Mentaguid
Dei Voluntę NonLimitatae? Denique quam Dei Voluntat
Verbo estolibat ac Secundum Saldebant quamque Velu-
ti Certifima omnium Suorum actuum Normam ave-
gulam sibi statuunt. Eam etiam in certis omnihi Rijus
Spectant. Quare cum quinam horantius et quid quid ad-
Vidi Seaygonovet Stranut illud activitōs Jefendort; sancti
affirmavit: o Lim Schorrendum in Medum Daviæ asmulta-
plicitar per omnis tintatum pro cipuè Deus Circas sagusfi-
Dem spectant et confidentiam in Dum Dō tamen Se-
jam Dos favente de Venise, et quid quid accedent qui-
quid aut corpori aut fami aut animo incumonendant: omn-
pro intes ipsa Selve Emōsiom asy Dei Civiliani Lumin
ditaut Volinty aut permitenti, sempertamen vreti ad-
puntisfimi guberniey Voluntatem as providenciam erdin-
trv agnquet, as revereretur. Dobi qui hactimy vetuli
propicium sit quanto in Dum amore stuarat et
quam Vere ipsum. Dum, aut dilecti aut Amati dua
lis Simili Nuncupatione inepirtuly Familiaribus Den-
tidem appellent.

Cum Virō taliy edit in
Dum, ergo Diu pavam Virginem partes ex imie pi-
cum ad devotum Sygnbist Gij Siust et Christi Do-
mini Coronę jiracme de neincidentium Negotiorum tuobī
Vytracty oblivia posicet Certam dici Tempy Sygnmurat.
Cum Misponem aliquam aggedervatur Gij patvoenillum-
implorabat: Ligud as in Delium aut peccatorum Conviv-
tionem oppone Odivet Siguardo ab obiefij Corporis Ma-
Ligni Spiritus eliminante ad cam Væcerobat, ut infurion-
et Difficultate. Ipsi au pice Disperavit successi pane non
penitandeguit quid detrum in Lugtransi Provinciaput Gij
cilius Tausfrist Explo to ad ipsam Diu pavam Vride pot
Dum leffirbat. At giae ut, tanta Patrona auspilium jole-


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179

Ut pauperem dicet: adeo tamen ab omni habendi Cupiditate aborret ut incuny Porta ac negligent ignari Videri posset Becurianum attingere. Numquam solum fidei Curam omnem primam Caeliclit comminebat ut cum Catechista musy do Mestivg Distravit, aut Cum Cater juberet eleem y nay Vaceret Turn Vero Volim pecunid aqud Je habitit "Cum ad confessiony audiendy affdet Tune Liquidém Juliy quo jam zreg (licen Anemit Vocant) a Many Labebat quorum unum aut alterum pauperibus largiret qui aut Viresundig Cauaa & Licem afirman alibi spectare aut auiper Non auderent: aut etiam Cum summo Mane, abundantum est, in conferta pro Victim Christianum Multitudine Cognocie aut aucori Non capient illud tantum præcetin Commy Studium er ga Caupetatum Commundat quod dum Dicit Verum: per Artavit et evict ut pecunia quae gastannij Macas nititudo ad Latvum Sustintationum apud Superiorem Mis sionem acciderent inculcare solebat: affirmant ita iu que ad Due Missionem utam Statipa camideque cor que optime precessuras quod frigidusmillud Muum et tum ab illa penitly expularet. Ipse autem nihil umquiam ex ea per Cunit petiuit nisi nue. — Com glauy tempore Vide- liat Samajj aut persecutionij: Cpmte oblaij Contonty. Dio digo persecutionij: eleemoriny aliquim afhinstionij Spmté oblaij Contonty: Dio si approbante, ut nihil pl: numque illi defiarit. Non ingulam ade Sieugue alme: [DAMAGED: ink smudge obscures next word] pedetiam ad eleemoring jive: ondei cultum jar ompaugery erogandy, d grag prny fruit semper celite- only.

Las quit Cafodia: Castitati.

Spripsit aliguando adamium incredibile Sibi olm Dyum. Cum primum ad Misionem acceptit ingued Jeur dotan quam dam Societaty Magny Virtuty Virum defe ipro Refertum aviderat : Numquam seilitit apposiose servitum. Somine: quod co Diffiluy appenz bat quoniam Batw ille in Mispiby duo. Befety Malcerum Confesiony audiabat aps Due Vitum potis asa vimto poziy Dio gratia arguanta [UNCLEAR: best interpretation]


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180

adio a Micy orat ut que gvid Librorum habere potuit ac
Orde Semper Legorit: Mirumque est Divum adi occupatum,
tantum tamen aut legere aut Scribere potuisse. Sanctrum
Vitas a D. Hieronymo Mayorica Annamitici reddita, et
in do Decim tomog, petotidem anni Misey digita Je-Defe-
tug Librorum ab eddin pluribus incluij Imperfecta relicta,
fycrisit L. Luci auptit pluvit ad dity ctiam non multy
que des Deurbantus Cum timo prae persecutionij, qua Lep Di-
sind antra Vigenti Cisciter et quater anno proscripta fuit da
lure per Lep aut Sitten minus Cracy efset. Estompare An-
namitarum Carctirij perdicit any anno Iho guidem aesforinna.
mimabie. Cum idagius qus Varp peculiarem firme Lituram ha-
beat sibi unice Hypodentium: et guidem adej felicior, ut non
Solum Libru Dilganijs Annamitarum Lingua et Lttuirj Con
criptoj perligente; Verum Chiam indubijs Scriptioni jque An-
namite identidam ad eillum Vencuvenit.

Laboriky Voluntariy Camy affli-
tationij adjunjoit Copes Non Cilicio Volum Sed justihany eti-
am flagelationiby Do. Mabat: quam quam enim credi-
turum difficile ad modum fit inloevigis prates argu-
tay Cive nainmcula qua Missionarij Velustav flue
de Meriem ingeutup Christiani habitant ad gissy avid-
ue Missionij Causa Divinse Necesses est tantum In Eve
D. Luci Suborem Omind objeunt Nec Multim
Cuvabal (ut joci Causa aliguand Digoid) Si Christieni
aliguid (llayele iety audierint agquiby Saty das Amart).
Obium Censel inde tantum fimebat: agracam intedicum
intas vinnd diey estay catofy numquam quistable in
dventie jejunium fecud in Geadoryfonia ferbabit.
Tempore ducen jepreiorum ad W. Meliy Flecdisj proef
Conformare partem direc gen aggia locata Loro planifit
habecur) sibi subtrudebat. Quos quidem ex moting ad
Ventany al viriny ne Batid ut erat process Impore de mey-
nij Viridy adeo que cibi procturs indigentis pro media for-
tave Deficient: jusvit aliguando ei fui Origano parabat
ut illam impatina ex corporito Mutitum den varte (Ca-
terij) digo glis Die D. Luci Dolapty aligued amngliuj su-
meret Exting Duliji quam quam tamprute iteratus fo:


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183

Nuper Alphisonem idem ingresso Catij cognitio non fuit.
Id tum quia Deijs omnibus Romae jam plerique sciam
Id. Mirabeau fortasse alegit, quomodo tanta ac
tam perspecta Virtutis Como talia ac tanta perpefryz fe-
rit presentim abij: dequiby attinguim Minime Sicpi:
caudam Viderunt Vatum Tui Causam a Ligacam ipse idem
Latus in epistola cadere Scripta Catij apertuit. Etsi cujus
inquit quando tacendum Non erat. Nulli fortasse piauit.
Subjecti Dicunt: Verum Referi Nonnulla que rejer.
Neque fuit Nec DeLatij Nec ignorum Patronij pla-
cen obliquando jocuit. Hic de causis in totos Loca regna ex
vat Marmus Mulum deo Non nulli que Batrannini-
prime Nofent Credentibus: Nonnulli Subitatibus. Atarig De-
ro Mesa putantibus delivro tande integritati as jam ali-
guid hujus Modi Credere aut Supplicari. Tot instes tor:
by Rumquam audity ek Data gravery quid deobblou-
vriby odlogui: Sigui cadere Verdonem Facere, Neporebit.
Cire Deum gus animo mlij Alphisonibus Verfactus ij-
si ferem Emonittere: Sigui fidem iji darent gus dese-
Diverentur. eidem perse Lieve ad adlig facwoty as cen-
ve. Ut Cuberel. Ego autem audivi Non somel Christiang
Latrij Modeytanm pridicentq quod sij fieri oblitq. Ni-
hil longquam aut prove, ait contra abirectatum Logi
auditif fuerit. L'uisvero refuit meq gus jsti injun-
gj et gravy expervictur; qualam porrò m ostery omny fir-
gewirit. Nulli aut Consilium aut auxilium acced qui-
quam alind Cum potuit De Negavit. Quod 'Licmatiy
jam alibi diper. Guicumge ad illum pauger aever-
vet cum pecunia, ctorizé juvabat per Liberakiter. Ecclesiy
pampurore Six oratorias ad Pentieavorum Conventuy e
presy Definita imaginidey periptaj Malij ex Seri-
Co aut tlla. Indiciy Colorbey pieté Etirg Denigureby
qus usui In Zcelinjs Sunt ornavit Vel cre tamtum.
Duo Del pecunies Cum Christiany pagi. Colatæ. acli-
cat adus profusy est mdando Numgquam tamim
Dey illi Teste permisie quod sterum daret. Guoad
Convilld autem et Monita: ea solebat uti Libert-
tate quam auctoritas forte et Longo usa quagista illi
debet: quam quam Lane ipam Libertation ca Om-


Page 347

Comitatae ac modystiæ Cordiebat ut Nulli juri gravius seu Morby Videripofiet: Comy Liguidem erat acque hiliarj ejugge Consuetudo de jerns Cinati apprime jucund.

Nec Verō in ætārij adjuvandij præ
sequam pensi habitūt utrum Sibi in Commodārēt Nū
De Cim primūm, ego in Lane Provinciam RBE—an
Venī, ut ipſi quæ Superiora aliō advocabant ſuccederet
Lingua Armaonitica parum Sciens et experientiā Omni-
no Dytituluy pretendit Virum, Non Laberj cui plane fid-
ven. D. Zdei Catholictam suum primarium Meleji:
liguit. Virum Impaucifelō Fidelitato at Truum una præ
dition. pretura qui Batrom quem ab ad Lenticia Segur
zy Vivant comie diligente et guidem affinjo ad De-
pto Batis Nullum habebat paven quem illi Suffi-
ciet. Cum autem portas receivem Batrom Deflata e:
Donki Catholicta Maximie Laborare: scripici: Scire Me:
Catholylam ad eum pertiner. Neque illum Commor
dati Cantium haberis: Si Velit ad se locaret. Pygmo-
dit D. Luci: haberem Mili illum perpetuus utgmo
primam Supre ex torke jam petivet: quamquam vi
os idoneo omnino Carent tamun unum sibi Dio
instat omnium eve Et guidem hujuy catholicta
Defectus Multa fortasse episi in Omnibus paupere
ete que supra retuli ego aucem ex expermalta de
Batro d'odii gue in Lad Narratione spartin inscrii.

Nihil Estany degeb illo diopi
in procu randā animarum sibi Commisvarum salute
purgetio epartit. Tantus autem isquil a Ministi-
num et Christiānij Armaoniticy et Missionarijs om-
nibus fomjis in Current. Proliguum oyyaj quod
in Missionarbij isty O Ceurat et Constantinly sur-
vy poteris. Börrs in illy audiendi Numquam di-
pet Sufficit. Ecare Confessiony quæ jur Vigintides
aniny exceptit Feri Vunt innotanderiby Officina
Veledat Suam omnibus Sumper expor-tans Qud
Cam que facent omittebat ut Confitari plantaby
illico Satifacere tij forte m ad Venirent Cum omne


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184

Omnia jam parta essent ad pradium, five pauci effert
five Mulum Numerium Committit ut pradium su
purchet Nisi, prieq Omnibus Vary Reisst. tuum Dennim
ad hibito Dei Delute priori Condimo sagidivrem Jureo:
viam affirmans. Cum Mane post Laborae ac Vjilis na:
turnas dor mirat ex pere vieni omnins Volebat utlon-
fegiony corum ex Equall qui Noste ad cu Ediam Do:
trijs, aut adius deterte Confirni non potuerant qu:
do quidem frequentifime Tecunt: patrum Curang if:
Vlticulaw si urns quiety post intermptionem clarum
Ameiliande. Cum Dori Nos Catepte in Regno onyjo Lop
Divina pro Cristy est Sacramintij administrandi
proceique Vit Restinde: cam plenumque Omniminl:
Cestionibu excipundy in scumbat. Stempus demo qug
Sacrum Celebrandum aperet ad Baylymule Enfunn.
Da: Dip que erat uti Nos aliqua almsfesionibus Di:
aret Ponged enim Bater Gwvis novit Michong
obdolt. Tune autim five Multi esent five pauz
ciny qui auenderet Confessiony tamens Noctem
impesbant fienim plurime Confluuent. Des ille
presto erat Dey ut aprima Verne nocte ad Lucum
u que non antum MModo. immio et quinquagint
Figura Antum et co Amplig Confessione Quia
Madius qua politiorum excepvet: juros paucior
esent Fidey partim audiendo partum instruendo
Noctem paitur infumabat. Cote paucidione accurre-
net tune crim set alti iosi Veliguum tempy
Orando tranvibat. Recido putandum in Magna
Concursu Vaptim ae Delute tismultuario poniten-
cis saceramentium administrae. Rude Leguidem
tub specietium delectorum Numavoll Circunsta-
tij ad illorum Captum intermgabal: protexi omny
ad commisorum dolovim ad quem Venit brirtve e-
tappositie Ecitalat: tum Demque profare se et Costi:
tonij actum Impormalam de dactum pronociar
pupij pecta relaxabat. Nullibi forte tantum mi-
sue cuding ac patientiz Vequentis in hie Refipione
quantum andudichy gredum mgen et Numerici du-
bindij intnuendy gue. Et a Derby ades inimitabit sint


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185

instituivisset. Setamun ad ea Virtute Longe ad lucem digita
ore. Alue facit quod auta aliquot annos ad amicus
Densjic: Quum ficiul eratam sefstri Ortundifse
quae perfecit Natalicia in conferta Christianorum
Confitan Volentium Multitudine dum Omnibus po-
tius sati faceret quam Singulis ut pas effet, proprie
Necis quod im patiencis Signum Ortundiset. Quare a-
grinium orabat ut ovationibus dilectum suum fici-
placuum red dereb quam in fenfum Vides et Serve
Nulls Modo pofret.

Limitati invocantiam Con-
jungit ut omny etian Reluctante ad Deum sub
pictatum Compelluret. Aucrum illus S. Franci ei-
Carinij effectum in ore frequentur habitabat: Ad Orien-
talibus et ej illud unice Epigendum quod ab illo costandi
port et: De Attoniis veils Nobis a Commo Sent nuj
i pro illi acconderemy Necesses estie Sic quaque nati-
one pofset Conabatus Omnes abitajis avians aut en-
Vertate Firmare: atque ubi Verba et arta Etirg Num
Volvent, ad gur dam Velukti celubony Cnerebatas
qui by ipsum orientij Se portafum atque alig pra-
tera Sin ely Virg usq aligs. Constat. Si jistit a-
Ligum quia Europie de Caspa ab Confessione ab
Torrere Pathehata ge. [Veron pofet] as ojus Dem
Mittad plebat cum Muny culy ut afeilla
Admurent at que ita partim omi partim a docen-
tij autorace eliminy sibi ac des Cmicilubat quod
Sj Culpa atlechiftanum ad Dortak. a ligum fa-
Cramenti Carujde, cog mnoray abire. Nm patibat.
Si proculpe tratione omnind punibbat.

Baptismata purorum
pur deprivita Docabat deliguntifima procuravit
Le piffime ligudem Centingit ut Seguando junivm
Matrimonia Cum in Fidelibu Entroldine adjis-
Et fide Emjuge, ad Verong in Fidelby Seguantur: ad
ista fit ut negey quorum P Magne portantis ufa
Vationij aut purbertatem Cum innocentia Monien-


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et pore nondum abrogata, seuum ad Eus Vobis in Tistar
naliy obtimint. Accedit quod Quas ingentem Baz
ptignum Nunevum et de pere potifiset per aliy ed
femi aut Curavit alto permisit. Veillet Yumahodejani-
marum saluti propricieret, pari pendens utrum in-
je andevs in alig day redundant. Inde mony gur-
que epurguit Imperium, quoy et non nulla yaten, et
ab coymby acolyg objicij epine frequentisina Compo-
sit. Wie jib: Deficit Epty literimy, quem Omni Co-
nacy illaty sibi tot elasy ulciceretus Fundém pro-
ciqui Gundtium in eum exoitando Batar guidem G=
thnicorum irruptioney sejipsoni perpetuuy est que ta-
men Omny Des protigente Schietat Vasil Guindin
Ctaris Evénuit non bene Ccis. Aliqy, ut ne famig Ja-
cellity dellinárez intamplum Jovise addit ubha-
Dome Custode jur Lumanites expcyty, intatum de Nigga-
Servecept. Aliq dum e Missione Quai—co—ensi-
reverstetus, avegià Vigilia Viny et cognitij pur sybe
va affirming atque impuvrae scientibus D Servoriz-
Imperum & Leyphantim Vytigij, ubid Conignatayfur-
que Coacty est Donceum diem totum eundo ad gea
errando ejuny Consumpisset, aktajam note solo
Do Pue viny, in Christiani Domum se recepit. Hae
Dive tote, quam Strictim anti domans hic attigi gui-
Dam itiney Comity Cornediam Fusse Scipervent, quo
Odio etiam publice Licicio dieby, ut sunt initium
prime Lung act Jetz Dypaler acmicy Christiany in-
Conferta Fidelium Corni Representau Alta Vte B:
thniy guidam Cum expetij aliquid Famuly der
Cridwar in Batrem invadere Tum Christianorum
Confejiony exprimpeset. Cim Omnia jam adsceluj
equendum pavate efrent: Nebulo atwrei Viscura
Totwe exemplo Comipetad grus pet dicon textum
moriny, Concepti Soiningy Hyeny Dedit.

A Mypubikt in naviicula Pater De
Christiani eyjedant loomum Non longe asiga Plus
miny Sitam B o Fideley ad Saera Omlfice ant Liquis


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188

Siquidem Vis ille (Benedicto Lan est nomen)
estatu se faver procurabit. Jam Cachalijla Dum aeen-
derant ut omnia ut Moris est, responserunt Conytrin "De-
tulamis" in quo Calip argenteus Vosy fuerit Staly Gterague-d-
tary dinam. afelabuntur. Batis quamquam Mulete gius
Nos efet a Luc intra naviculam detinebatur. Q thioeigui-
dam que qui jam diu in liguy Modi occasionem in minu-
rent recogitie invupunt. Oauls unam ep Cachalijlaj Ca-
nk: Catven indique ingiustant unly Canjstrom arrigh
putan (quod guidem erat promiy sufficarit) avea
ornam. in comcludi. Cui soliu. Deire ingquit in illô
enim quidil Sacri fe Medicam. tantum Modò Sant.
Sie Sacra Supellos eorum ipsonum oge qui Sacrildgium
attentarent, a facinlegis una nibig et Credicata. Extrem-
Pristiani guidem Furtium in Navinculam Cum Anjess
Dilapji a Lie aportant. Jomjis grafatary Nulhe ve a Liâ
Nii Cruce quadam Signeâ intra do Mum poste repastâ
postiti Tungquam Benedictium Sutdem alusaturi proin:
Diiad ad Errnyun de Sirube Cruds autem idem Cutoy im:
aginem Sacram per cuvere a George juriy Forties Rectu
adverit quod Fidem Christianam Constantes ciupublice pro
fesby puirit quod Deonum ingentum fecunes Vimdonij
Cug tinuitatam Longi expedientem Mulete Nomine fet:
Vere tûm Caravry quod dam infacie a dedecy inuen Si-
bi & que asprompta animo tulerit: illud eadem Catnj
Lui preceby refrendum esie Non dubits:

Dictor Laborby acyserculy
altro Suscepy ingentum illum anonorem, gus shriltia:
si Romamile tum facendory Coning divedens tium
ipsum præcique precqviecte peryctus Sunt Cumulatief-
time pendavit. Et tamun talis tanty quod Vis adeo
Vele de Mifis sentiebar ut numquam Jeprstabili
guid Yecise Dient. Concilium Fogatus pur Liturgiam
decipet ajumpt: pude effunde quod aliev Monure
deis que perstribe Nonfavel: debentile sibi quogue
sttud Bacla obiice jure poplic. qui dicy Non Ferranda
Surani. Dum aguo Spinte Dei plany Cocaretus qrez
vites abjungunt Eyroneum Feinera Domini, immr


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189

ad Duc Valeret, non sémel pro ienfrie Veditus: tunc precijú
Cum D'ycuances quædam que sibi deberéus, ad adlim
Ceribey aspating ist que et quanta ea effet per Latarj Vibi
Significaret at si jenpit : Otanun intempore. D'acervor
posij Dicirés Ne angyari VD sonia Vibi condonata pu-
ty. Receipsit altat VD Non intempore: epístola esim,
Vel in Catrij Manuy non Domitigur. Vel ferte, Sivenit:
pre Morte pro venty repondere non potuit.

Moraifet pod Minidium
ipsa Die Bonnemonesationij Omnium m Societate defun-
ctorum. Cogny faciij Ornamentij indutum ergue ad in-
sequentij Diei Poëtem domi aperto pro tur morum Loculo;
Nullum que ex Syraviorem halctum Fundere Vifry
et. Magny autent fuit Dejy intitute Pdelium lu-
ctuj Omneby patrum Cib ad emptum Pdenivky Buy se-
julcane is fuit quem ipse Dweny (Velut Viciing mas-
tij ad domi) mugû Moridendum Vibe eficet pro Taguay)
sytaverat. Nempe ubi pod Misiam Hypnosoria prodeft-
getij Circa... (ad D paratum) More Caleri Vicitan-
Salint

Ilb. Mirandum: quod
Cùm Dweny facie eflet Magny Laborisq asperguta:
ij jgunij a Mortem urgues proudetij Squallidì ae Redd
ta: cadem facies post Mortam Carnasaj panit Viicla
at subrunda et in Solitâ que dam Denuy tate fulgurij.
gud non Das Volcùm ex no triq qui derelènt. O'sfva-
igbani etiam Cum Smyore eglati sunt

Tuit B. Jhidory Lucie pò:
cavo av Tobyo Corpore: Facie Modesta hitan glausij
oculy: Plato Satij prominentes: barba Lata ac probdi cä
que jam penity Canà.

S'ec Sant guy Dellin q u’ej
algin ad dis o’misty et cumgea Colligire potau. Otinum
Cug opemy Mapimy triplicum B. Jidori Lucie Spi-
ntum in omnibus gust gust in his Missione Ovsum


Page 359

Vortumus, juremet. Baud set fidel D. V.E. precujam-
primij ae Scripta: tum etiam totius Societatis Bonny
enipē postulo qui vum. . . . Dat nu R. A. D. ong:
wde BRD Tundens 1. Octobris 1725

Ind. m. max. p. Venrus

[Seal or mark: a large ornate 'P' monogram]

L. Paul Lie ad Nucture gues M. Do Virgo ~
Dei para Christianum Ammanitam alertorite de Cimini:
ne Nuyus Liberavuit. Zauly Dae Dien ungu es Gif-
todeby Ecclesie de Ali-mi in Lae Provinceia Nye-an
ibat circa festa Natalicia anni 1718 proje l'confinia
Negni Sao Mercy De More Cum Sylvicoly illij
Commutalury. Tracty qui Rega Tundelini et faord
Dy terminad, Monty Sjorny est jus petui Syliy Comiday
Sirey ae pricigui viriy pro grandibuy in Sutliformuy. In-
cola Staurum fermé Vitu Otiam Tolerant. Ecy ep ontinodia:
buy Indianum aut etiam Tartanis Regionibus in La Sylyuy
Concessione arbitro. Nihil quippe Neflinguans quidem,
Cum Ammanity Commune habent. Cum autem
Ceray illorum Ciby tubery guidand Sylvictir Sint
quibus Ammanite a Depte Tubo Colore in Viceundy
uts volent. Mortam illi alijum turnatian insede-
nt quade y que tubery omny qui in eo Sundaz-
bitempreint ac tam denique altis Cononigrant. Gu-
ver sie gaulatim procedendo Ovo Simile et Due tandem
reventge. Sunt etiam in Ly Syliy atia Barbavium
genera Suy que o Monkey Lingua et Colore dy-
timeta: qui gaamvy timere halillae di Sun nub-
loy Curto habeant Siney quopure soli incolant. Cuum
Examin gony mory Linguaam perpeta Servant. Colitis=
vy Eips aliqui fing Ebent Lituvy terram Colore bo-
vy Nemity inire Vicunt. Alij co illy Bi alijs
qui sunt, a Litter hi Degueby Nune Lo uid omnio
Ito Edifimi, Coi appellantis. Nulla hy arty, potery


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190

politia Nulla. Pera perimay Eyemy, Cum Magis
Sit Vytium penuria, ad ignem perpetuò afident - No-
vunt quidem corum Non nuli genuy gladam Oriz
Serue que Non imploratiae Gubaguij gignitas jo
in Mortium declivijs intus arborum a dincensa:
dum Cinery: Vitamun Mesij casu ad Ligus interdict
Nilil jenti habent tuberibus alisgum at que arbo-
rum baij contenti tum etiam Severarum Caroniby:
Pera autem telij coniny getant qui by Cùn feros-
Caraant) Sylvytry Spmay pro Figunt hedy adè MDi-
Caly, ut bellu Iwe Dat illarium Vulnure perstriet in:
tumorem brir abeant ac Moriatud: qui Eamen jie
optintz ad due indiliij Labentsud. Qui cò Murca-
tum Caùa Mità Valitata stare solent Annamity
itaniri Veminguam Committient Nisi Multi fi-
prul. ut Contra Severarum incursy alter alteri auxilis
Sit. Mures que cò deportant sunt cultis Vertiy,
astily gorryping et liquid Eyij Modi. Inde autem y:
fortant Orlorum vel prationimum Ceraj de Mella-
qua ajy no tratalby Longi Majory insanim arborum
abunde Contravunt. Nobrictra Aquilatum Lingui
in clarum indicis in Ventum expduint. Jhon
Vero in Medis itinere - Cauhy - napis que
De Caustà afoijj Vitraby in usvam incliset que
Secy Diam in arbore Cavale Cauhy geo ibi: nu-
pir Didert Læ pr debat. Ovvecto Comine 20-
pids Reproponjung at que impertinny jedy erecta on-
unquihy ille immiorebat. Solons Consilij inqpi
et auxilij Cultro quod capuls pro longo Longion'
Servo ad qualim Cumque fu Defensimon) Maz
oru qytas solent Annamite quem qevilory i-
ter Vaiunt) Dy notrum Letex Sauciat. Bellua
Vulneré traculentiod in Cominum irruit pratermit
Corpy totum Cultum præcipue Crisdelapione di-
Argit. In feliss jam jam occidendy qua potest lo-
cy et ammi Extinctiones Manam in clamat,
abii quen eo parcit. Minum Dictu! Audito sono-
mine Petii Velut im proprio tonitru pertur pacta li-
Licto Comine, illié in sylvam exfusiōne curva


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Page 362

Curse Seab Vit: tanto que st timore percula ut
ad midum et Catuly d'Edire aura am glyg non spuit.
Dilagia bellua Socij paulò prl: advenunt Conind
jam peni Mortuor Vident: quare ad Domum
quandam que propriy abrat Cum De finem llt
ibi Curaretus, qui Non ita Mulus pot glani Em-
Valuit. Comity paule pot diy cådem Viâ V'deunty,
Catuly fame extinetq ut potè amatre velietq ins-
Venunt . Nem - Cauly -, ut et Christiany al-
turm Mili Narvot. Quam quâm Vei indiciæ
in Dulta ille Defert, jure Satij Logui Videntic Ha-
Si enim Vertigis Vip Et taut Cabrum jam jinesb:
Scissum de Vip extremà Vei parte biniy Evey au
Ori assiure Necessve fruit O cudi ad Luc integri. Que-
prin palpi bre gens Paliy Denigue tota adid im-
onutata cet noll alius in Dulta apparat quam-
una licatrop. I ta I'lle Licet taceny beneficientisi-
my Mainj petatem potetiam que Sae ipsa tagta-
tur

Addenda

I A Diy actum quo Christy Dominu Mot
pro noby perulit illa peduliue Labuit. Tune e
nim Vlacy goniuy tum ep tanij in cucumbar
dij, atque Oculy in Crucifixe imagin Defivoy
al Lacrimantiby origum Cum Modes Caly Cuz
mure solebat, atque ita do singuly Orge bis-
celly iterum Many in modum Cruciy eptan-
dere.

I A. Mirudine priby ad Luinto non abijciez
bat Dum ver fylory star fauerct Duplo imm
illarum in Fancilins genug est. Alterum imaguy,
in Ylery altatum dignitus. Ilz pot priung et
plurig in Kirby al rapig avborum sunt immu-
nerabilis at que humani Sanguni Sitintatum
of Mubi malignij Soli halitby intuservunt&
Non sine De Lore hauiunt. Olderund al Ligando


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191

adligi comity illa siri ydiby Detegere. Verum obtitit Bater, Sicum: Vinerent illa procegare. Fore enim ut Vatum ff. Scipie dixerunt.

IC Eandem animi moderationem tonuit Cūma- afamulo Com. Srdy, atque impudentiō Sīnij Vrbij Lacfity. Non modo jacata ad finem, ujue audiri. Verum ad auliby portabatā quibey ad superiorum Mīsiany Cum Letanj transmitti yetabat Dumanifipione saty feot

ID Ilov unum inunam. Potare minimum cu culentifium Pti. Fr. Joanniy a S. Sumo uidicium juram formation (primum y frut ep obr.) Diy cat Latorinm S. Aug. qui jussi S. Congr. de Croyagands Tide intitun. Linum Venret) quolim De Enjuite Zelo ac Dureute Syllimonium vorebat perdonori ficum, tum qy innocentid acalunji graifsimig Vindcabat.

IE. Illud Signatē d'Quartoensi Aligione velāto mili fuit Jb. Nemqu Christiany (Cūm primum Greci ad Illy Venit) non pauly modo Sed Valde rudy Duf: se tim quod Qtera tium preciycie quod pauesfimilej fet, qut ad pactam Communionem accedere aut Vell aut yfscut. Verum progressu temporis co Cacui nom modo Numus Cupit quin etiam mvelby ad Religion em Sffectantibus pultoj Adō reliquit ut Qetry Lu- jy Regni Christiani minime integary Veder porint.

IE. Ijectiam in pagor ubique Conplyury Christianam fi- Dem priemus in Dept.

IC. Cum Dio novay Sith Oysty Conficien Cogebatav te- lay quam Villifinny et gortijfimaq potet ad D combarsat.

I In raectem quamquam ad St. Luciff timere bis pu- tem, ad Lend um Tuxi In Crov. Missionaly pago Regōtri- Py port Vini Mortan / 6 Vidslcut Nov. 1719; quam in dem vidii 25t. non glum / insigny metronum apparvidip


Page 364

Vix Sol occidit divino ad medium 43° Vira et in arcu ad orientem cru ingens as saty candida crastitudo sine luce sequi palmari Cury & partigio Dep. Lum-janitut Candidum a Peribat ad Auytrum explicatum. Crumen Duri Estam Circuli par. Candore et Asprudine, o Valen figuram vefewry ambiabat. Bracilia trany Verim ducé que duo Crucey Latera Constituunt Non illam vecti sit Solet in tersecabant. Sed pan gus ad Borcam spectalat demifid erat, altin gus ad Auytrum. Ita Enop puer latim a surgery et ad Borcam Vela de Clinauy Verum tam omnem sempiter ad Occidente festigio permedian Circiter Eorum Spectantam Sepre buit. Adrie paulatin epiliod ac ta nuid facta penity e Vanuit. Cadeclyta Pendonsie Cyty (in eo enim pays Ecclesia est et Residentia Saictati) Vivide Dijony, qui 93 ad fide y 13 Cum alij dusby spectavit, Dem Mili Navart. Ita lig jive in edem pago jive a Libi Commorant, ut pote id tempori Candho aut a Litter ut fit, der lusary, Vidife non Constat. Vide et approbavi.

Stanislaus Maclavo
S. I. Sup. Missionarior
esudem Soc.m.
Dunkino


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Page 367

Treslado 2°

1420.

Admodum R. in Xpo D.

Quasi, jé me movent ad scribendum R.V., tum ut
gratias agam quam possum maximam jé Solicitudine i d'effa
qua R.V. Viry sèg adlibiuit nullis pareny Laborit x pensij,
ut Funktionemj eius Missioj Diva persecutione vopase suc-
curret. D. vò ni minu p. Poddatum agere vigilantissim, j'm Pa-
rentem amabilisim. ie monstravit. Persecutio etiam num cru-
delited Spirt, i qua d. Franciscus Maria, Budevelli me-
zy amantissimj Scuig e Lusitania Macaum usque Martyrio
coronatay W. Octob. proprime edapsi cum 5 Catech. & A.
Christiany, jé sèg obiectim nostram seguebànd, i Cellum
evolat.

Alterum Caput è ut Ramvàm certiorum Faci-
am D. Obediâs Monij V. Ap. à nobis, §t, suæ bulle nujjn no-
bis significarent, ut--- --- jé D. Alterum Facultâj sua nobis
censefere, causati se in gnoe Euf.mi--- - anniære jn psuy in-
strumentum i constituo episka Die jpeptum emittammy, cui mi-
nime acceperere tenemur, nec povmym: D. ratrone, ja jam ti
jugamento Satyjectionmy, ut clare constat ex epistola ab Coll.
D. B.T. ad sup. Missioj miffa, cuj transumptum, ja sily
D. Chap. misfit supsedes mittere.

Et si juramme, civi noj p.m datij specifice combat, ad-
mittibuy, legi absolvendoj èe à censariy, jé dominis Fravimy
absj illiuj jstise, & Dinc ulteny legi notabilem niod (fa-
one, bij nominy factivum gafturaj i forte, quaiudere mi-
nime povmym, nam Jhim W. Ap. Facultâj nullutemmy an-
cupuri di gn pruy illiuj constet Dietum noj juramentum jsti-
tisie, absoluto que quisse à censury, jé illi jé due je nog be-
nevolis Statim evulgabunt, corium que Clerici D. Catag.
tamq. et victoria parte, gloriarbiun, jclamabunt que, ut and.
Christiani illi credent, jé D. Alterum confez jn quotrecere fi jpm
à multy animy n ceppent clamare Societatj n Divo Facultâj
ad-


Page 368

administrandi, sic que nostros Christiani abducant post se,
ad Portofre volunt ipsi adversarij nostri. Dique P. Stanis-
Lay Madado & i hoc Regno Missionariorum agit annis
pluribus quam 30, ac multotie officium Superioris exerceret, et alii
P.P. i Missione antigore Longa experientia competentum Eint,
ojij tam jn quid i Dubitatum epistimamuy, ac jsua sum.
Eeminj. Et ipse Jhonny Nifsermy, cum adhuc est Religio sy 7
Dominicany id ipsum jpririt curabat ut videre e i quadam
epistolum P. Abralami Le Royer ad adm. R. P. H. gene-
ralem data sub Die 20 Octob. 1709 ibi = P. Stanis Lay
Madado - - - - - - - emultij Locy aliquaj P.P. - - - S. Do-
minici, & i primij P. Roman leji & currerndos Brov. Via=
viatu Romi P. Joamij à S. Cuccinelle ingredi i oj Ecclesiej
Societatij, et declarare oj Christiang pertinere ad Vicarium
App., cuj noe illo visitabat, imo, & eund P. Roman au=
daster aperere P.P. Societatij facultatem in die absolventi,
et iterandaj Confessioej vicerj i My pasty X.

Deinde Jhonny Lovendensij e nate galuy, & expemi-
nario illo Sobanensi, cuj alumni i es de Societati nostre
Adversendi, partant de obsequium j stare Deo, & in Ea Mis-
sione vastigij Jhoni Aurenfij stim etiam Vicarij App. ad Re-
vent, jij inimico Societatij. Ebai, ut contat ex littery -
P. Abralami Le Royer ad eund adm. R. P. H. generalem
datij sub Die 25 Novemb. 1710. Ibi = Jhonny Me Dominus
(Vilicet Aurenfij) Lir? Eic jprimum Societaty = j jpyted lu-
afum firmiter Emiy Jhmo W. App. facultaty nullatenuny
concepsuro ab igque eo gd qsedat abitatio à cenjuri, jm illiio
j palabunt cum gravifio Societaty detrimento gd'ut clari-
fy innotycat, operd pretium exit referre hie, gd mirigdam
noter Catelg. noe Petru Triciu, j e army apolly, gujd s.a.
recenfui, j martirijs Coronam adepti St., narravit.

Cum age menfe Augusto luy, currenty an-
[UNCERTAIN: 01]


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195

anni ad curtem Legiam apprelifisem, ubique spatii annui se-
re menfij subthitijsem Paviae administraturus Christeniy,
Dithy venerabilis Petru Frîcu gmtuminy carcere detentu,
furtim me convenit, ab illo que reiciui calelogjam quemdam
Clericorum Jhmi Lavandensy affratie, qd jam i Cunkinud
advenurent dio P. Cuvoyki cum potestate Societaty ope-
rario absolvendi a censury, quae i curverant propter à objec-
tationiam confiuy expilla die (Loguebur de Rimo P. Si-
mone Soffietti Commisario ab E. Vmo D. P. Aleo. Dele-
gato, ejusque socios) Spendat jo R.V., si in f. igresfu Rimi
P. Comipii i Cunkinum jam doc nostri adversarij i cla-
mant, qua post acceptam absolviem dient? Certa pleny
Duciy clamabunt P.B. Societaty Eatenny in obedientey S.
Tedij mandij, absolutoj à censury quay incurrevant, adeo
que facultate shy n Quiipse, ut ipji jam Dru affirabant.
D mio iji proumis te jurim emitttere, cui pfarigjn qd jam
Satisfecimy, expillo certifise legritoj adeo gravior in fama-
ri shine culpa at gate qui noám authenticam. Construôr
expilla die regjm duimy. Ad Reverendissimy commissa-
rny a metu Jl. W. Ap. et Saure Cong, ut ex epistly ad
P. Tup. Colliji, aut alio grvj ptextu,, ad Cöy, quaj Demiy, ut
Præcepto Apostolico edita constite jam ad graete paruisse
constet, minime attendit, etiam ella, ob grey censury n curri-
omy, ni audit.

Hâc st, ge pritain servibenda R.V., ut licet z in
Statu sint vej i hac Missione digno mandy R.V. Dom. & R.P.
D. Jhty illio ab temperavizmy ge ampluy St be yppendani, faci-
Le exit judicare noy admít ampluy teneri: jurium era jam f. St:
miy i mit Superioriy Societaty, D. Jhmi D. Cat. Censura nul-
latemy i currimy, ge confitio à millo not fiuit authenticæ sig-
nata. Jhmy W. Ap. obediam. F. Titimy, q nee dam dignati
St suy facultà not concedes. Jgitud, cum S. Tedeg Thijioj èe
otioso, minimò vellit, ut jam declaravit, administrabimy
instantea Interim R.V. e Lixponere appellòem D. S. Tedem,
I. Patronum Supplicare, ut à vrolea gm not i ferunt advers-
farij


Page 370

aduersarij nostri, non vendicet. S. H. L. & perby R. V. me
et hanc ---- Millionem commendata nec velim in Cur-
sus 21 Novb. 1720. R. V.

Humilium servy & obedientiæ
my filii in Christo.
Sebastiany Duarte


Page 371

1720.

Notícia das novas que houvesse jorna
do barão de folhenda legado em
Agosto 1720.

Porcerta do Padre Nh[el] vt loube que ha sánhidade ao
18º de Outubro de 1719. Emprenendo do Cardal Carrafa
Cardal chusparte. Pândaria de Alexandria. Sinto Mai.
barão Ntviamente. Ellici legado Ap. a China, apôlhindo ad
bem pôs reflevimindo. Dabeguel. Em Companhia do Sinio
afitentos. fez uma otuad quedmou pôthora emeyd no
que micao um Summa. ojfe seguinte

Que ambania dor primigos brisa Capudido e dez-
creto de 1715. E que julor dos primigos de tinha enizado
a China. mais de príxla doque ala quada. 2. Que por imposo-
dos 12. Jefnais trib com Dedelo contra a Companhia em:
que jedidia defende as aquinheisens e Subtârias do Lito
México. e manias se publicado por Scallander periodo da
Companhia. e sua Nencionementy para um acanha. que
que a Companhia oferece Em 1714. de obediencia e leguid
a Sancti. primeir. do Padre qutl. Assidite Por.
civador. Daqual delancia. Iqucbanhavam muito affory
de refor. Adurianos. 2. Oncern chegando Duncho
a China alguns da Companhia nel puto do Cozquejmand.
Seduced por chispencos devendo administrar. ambague
finkhad dividida. por que os Dieg. Opuntiara. condeninio.
Ondad alguma direlad. sigamos agual. Affezionantely.
tem que elle bo aultra. QuocDacre. Pard. Manon. a Cina
pasta que administrem. Edelárk fern ao friskan. não
credit. Dundo. 3. Daquelle papel de accasoes que senoko
ao Emperador contra defensável e Europeos. E o Emprado
tembo dib. jupl minuna seu Conto defensado. Equedewrife,
amido dl fangermoaj. Centad. Jeppositória. day. Vedaflame-
ram. excurpo. levaçu halenuda do Emprador. aftr-
mado 11 fal. que de Pinin. & Chribons. Geraç podia expíd


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1720

Aqueleado do Rey de Polonia foi feito Cardal o Padre São [Domingos]. Este nomeado o Padre Baudon Confessor del Rey de Espanha. Sua Santidade fácuzevidinados que nôndam de los Cardales, saum da Congregação pôrém O Rey de Espanha não dizendo quem aofitade cede! Con Mandado o Padre Bautista pelo Papa a França para habel com o Cardel No-ble aceria daacidad al Bulla unigenitha; porgem auito do Cardel Espana consegue ordeamento porque o Cardel, já Sagrado Sumo Arcebispo Edous Bispos.

Baudon dito Padre tanto ao Duque de Aquitaine que, nomeou o Bispo de uma Cidade de Franca e Imprem os Padres Franciscos que agora j'ehavd Sagrado o Duque de Sa-roma Domenes numa carta romplo Q.D. pleindo-lhe obrafe po filho chamando a Congregação dos Chay, prímpod veli muyo tinha alcançado andência da Verdade publica:

Coponde Duque do Morovia alimon de Chaja que seu Embaixador dele embainado na Sala Regia pede sua S. onomaca Imperador do Oriente qy colledados tuer Defalos che lenerias obediencia. Maya legimos, e o conquistase Centad onomacada. Con tudo oped Duque Do Morovia ainda que Papa promovemedro Empressor do Oriente dj funas deuvara dellheda obe-dienca.

Parta do Padre Phil Compah de Roma também que sua Santidade fecijazionou ao sobre Gentil defidem os Padres de Estimmo craca do Emprador Nicaulada e contrafihida Edij o Padre Nill que assem Beynunuro, ao Padre afrente de Portugal.

Meu Padre Antonio Dello

Saudado al Reverendissimo Abad de Lamego e aprofiçada. Foy Don Diego Orbulume u porte Colley quemetbjhad prezo yrig ilugou patentte para adunçate allontain


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198

para ocasião do desfecho feita antes oude pois protestava que
Naderem que ella ad alma ali nun aceniam adita Cadda,
Mais No asomto D. Narvaijen doenterrro Estâlico
ainda non Confirmam offencer édar adias amigos, enquanto
Sijadeles Christiaons, erigenthas seguintes Commer e obedecem
nada Jpans Sanctifícios, subobllarre dixitale do desfecho Mappara
apud da aponteria. Chabat o chapelej, mas comum ponm das agul-
ley conway que segundo ocablene expertas se declinadajj jura.
o Sanfalo, sobliaad uma lados por inteiro seu johi jagul um
quadreror Ríbby Et causa integra ovq Ux 5 o codefflo
por Cimtad poeial armas' tinha Mera Maoguil deponda,
a Eny com cabinais e Villa Brauero id dihry eidante Dávia
Mera, podem achopedej faced auathmizada cuvençia, seo:
de fuinto foi quinto parofi facet toda sobre ditô mis podendo
la Eny individua meta multaí Cafim Celebré ai Cagipia jd
la prima, queixa, eyrriida Co. para octeneros ypora onz-
Kerrri podem preparad alguma Deinha, Em que pontada a
Santa Cry amparando Salvador de Sempora (Vta) Coronal
com candea júdico Peacoulay. Também podem levad manteng
banicima, para depurmo enredada. O pundamepmaintre,
levan gaitas até aqui nese Cajibido de falta dos Entiron,
do Chimilions. Os enternos águntios Não domite ainda
Cavaja ou andang, nem arbandirias Ayttem vinal algum
de Santafer, permite brizeiro com seirim ou ca poulas
bandirias profanas Caítra. I? Quando velier deffe
para à aquedura Nadeleiiio ao liminar, naumento que,
publica aquellhos Shufivion Exblasion, comsiconome ele
concegnl que algum apparegad axcum pode lhe quarnas
Plaid aposcurendolhe sobre Pontade, porém findo foram
enviado, jebala façad seu caminho, sem a precese alguma
do olho S. Omlugai da dito Saintfíios Velicitos jo Crif-
faore preparad Pucas Coronas cahinac Villa cafaval
ebelei numerado que secolhuma todo ponto edcupiel,
próxel iih fecunde siongention na leuaden Dodo No.
Chiturno S. Chegundo lacequiphteira, sindoffunto pylin-
tas legode favores via alto No Cajidudo Gatinho eis origin-
fio Vejodena Cablogue fica dito Nad. parte donahora Ca-
jo Cafinhó laginas seguida Onterna o Melto.

Multifunio


Page 376

Illudajimo Sancti

Conrubki agualle Negóio de Saúdos Cantávenis,
depois depovirí som os padres Provincial Miguel de Arment
com o Padre João Siqueira, e Padre Manuel de Brito en:
quase fundado Paçotbeny que já ali S. São depancel & Sr.
pem por darlance sazondo Madre em Marilé omitido
algum cérne filho q. da Merceie ahippeniado como elle
Epode porar com lete Sndina Egnlos Ennuja-Emj:
parte do Mantia. @Vigios alla Cidade. Ejitgo que
Sr. pode nado to dar hilmca para Orzes Milla Concelle
gide. Mas fideram parí plegad pois é condudado em The-
logia. Videntto Maior por honr Pócijas amadó Mr.
a quem Diz guidade [?] Colégio [?] de Genuiros
delplso.

IVS.II.

Salvino d'Pandon Lavito
Menor Servo.

Francisco Rodriguez
[?]
Caso [?] do Colégio

Apelidad dolevomindo Padre Annunciação dos colégios
sé o Padre Francisco Rodrigues y Enquianth dobleheva,
Em diurnim nad ouvi lourd alguma contra vénim prou
dinento & que em todo sterrypa q. lá Ofere como bom,
Saúdos, foi mario dele sin Mohan fis jnnscente
Epos antante Da Comandade Motta firvis, De
jpir desalid de Rumbin omemo perguntando eu auto
Religions da Ordem de Santo Affekho du Compelun,
Gord Grad tinha Saliedo de Cantámon e Salve Simpon-
tio Dio, Me responde ocquinte. O Reverendissimo


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199

o Bernardesimo queira obrigado a fazer voto da pobreza,
ou quinze, ou mais, quando odiar os justos. Note que foi do
Padre Innocencio Pão e por algum padres Carandade,
Mca finis Collegio de Nossa Senhora do Rosario del Rio.

Francisco Rodrigues

Reverendo Padre

Fui chamado a Meus Superiores desde Tumbim
a Mauro, onde houve missa, de preceito que chia Sansibite.
Expedido Aon 19 de Março del 175, numa ducada si-
nica. Como na unificação de minha tábem, o cômo de
Tumbim ante devolva, comprix com aminha obrigado.
Fazendo o juramento na forma desta forma incluída dez-
tejando. Em tudo obedecido nominino afano da vontade de-
Dea Santidade. Dama mesma forte temo Companhia.
Naquelle Eiro Ora aparelhados para fazer eme mes
logo em não contando. Vão sobre dito grau, julho que pes
do Sr. Seja Servido de Moenivia hum Substituto para
que abelha della n sobre ditas vimprad com asia obrigado
por jale opessoile por nenhumas. Era chegado amaó,
como Padre Orlandi Maria Pinchander Sanção del R.
Muito mocionamento 28 de Agosto 1720.

Francisco Rodrigues

M. P. Ruidadas

Por comunicação que tinha do Padre Provincial da
Província de Suyapé e Misso Sábio Supremo de Sanbom
Santilao Micalado, provisão instituída cordejos sinico

[UNCERTAIN: guess]

49
VI
3"


Page 378

Sínio Omminista éviqvei Nas Sua. Pondo dairida
Sebasta acdmitado que o Padre Superior tem do Sinhobrício
po de Maldao pôrse subsistam constituídos ou se fonco-
tura Nova comica ao Senhor Bispo para Cefegais.
Egodinho creyp que McChupenoeck avédi coçto de
Mldao por que hir júba Na Maon de Orgário Apy-
folian va injuriárem-nos logo dauita' habvolicid
de Eridmentoary Enchidad e lis poderes com almanice
que O Sr. não Curta nisfamilia Nela. Coiado dos Viz-
Vaons, porque talvez do rujor Não havirá quem co-
Confeje Emquanto Na Uem dela Escaducad Endecua
Medeina de Maldad abrihera do que já Inspetada.
Arroberto Satanás Castelhe muito Embord que,
de novo de faced por hit chegou, ainda que tudo leped:
firbe Conazo Seguramente. Ea fello ainda Nudosta,
Chabu sico por Chraurado cabe Cudeajava, que,
DVi significafe ao Suhor Bispo em 4 meu nome,
que eu fora aconhtitubidos Voen oditor Cinicos,
Nagovardari como elle Merma Equed para aqui co-
ncha a OR. tador or Equitior phara fazed Efleabode
Candade. Em Mau nome Elddo omay queamborar
ditoz enquider.

De Rounencia Via la Engfermos cavagibo além
Landar o Deyno perhisgado por que hum Deudo foi
a Corle appregá alle hum Mandavim aprendedor.
Confesa-Em qua aldca Enbru agrega. Alarte
todo Mandon curuar de Daías aldés que espiad algum
Dowento louco Imregado se faria Inofeta como que
guerre dinat. E moveo alguma Centraon acompay
Chin bararamda para o Rumin. Magnadignorad
...in Manwany his tudo bdura. Epópos. Na remimo

Aqui Em Pachet cuho laco quis awazad a Domi-
nião Governador. Nigalle fingird. VR. Saiba que,
o Padre Superior Maricheo está bem Mobelado que
Niem diluido pode Olad ed Sarmpas. En sequ adaque Epod
pia bichewendo para lá. O Padre Felix dept. Majornito


Page 379

Muito fraco a humus dias para cá o Endre Bucarelli em-
quijismo Cagera Jatim de Nage (in apida) levier
o novo legado. Não tenho dita, que avia A.N.R. que,
pofe paro no bural de Vigário Apostólico Souber
uma justi diada com pleterícia que elle abim oramde
seriad que novo legado, sendo quin como doc. Ser G1
Bulla tom havido Entre doy Capale Col dominicos Vi-
garioj Sobre huma jube chova delle Sat quedá que
Nallad' ador e Selle. Entre si sem had juna pas.
terad ednoco é se Obediaras Mad Servi? Viat volan-
Di quele Mellor. AS obedienia Ebennas 279
Ré Sat 29 de Septembro de 1780.

W.R. Em Xpto.
Francisco de Chaves

49
VI
313

P.de Am Pí:
Gisilham D.de Pí Veneje qndhás agoppe collabo
en Animan D. R. Cuflai D. Chrificiúm beneficio D.
Crea prochund D. Mallarund hunc ad P. D. Almo
Pik. E. D. Saux Congregakore Milehut ad P. D.
hanpmistere Velim subpote. A iruy Scriptum caliunde
hoc adhuc complete francipium Non est ides meast,
at aliquot adhuc diez Engelebare giorzelud por quos
illud ad Manius P. di Almo. Mhandidé fórmeloj
in pago Re mé commandante Mihamu ut adl. Abda
Ple V. a hubo tranamita.

Munke Mais novor ord’ Missionarios additmo
Dondé incompentes amicitatus tam inba que quatione
Almis Deus Mea conquisitas El agegeda quatimonio
P.de Almo Píin V. Minza Mís’ qué damb qui inguida
jugo ad P. de Was Adm. Rét. Spolimte nhyleg


Page 380

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Page 381

201

Claudimus. Sebastianum Quarte in Wespiau
Absolviunt ut in Regno Cunhini Exonere Vulas
Hol Munus Scripta que ha Subscriphono Officiale
Mannula ubique plenam fidem gaviant. Datum
Carnone 9 Septembris Ano 1726

Ioannes Calvah

Rev. de Christi Rater.

Dilah sunt ad Sacram Congregationem de Propaganda Fide Nostre Sodalitatis Missionarij in Reino
Tambinenh agentes, quos in locum Rachae Nomina-
tum ubi S. Dominici animadvertemus et Christianis blanditiis evocant
Soliitaurint ubi Cadenham Nostri Origines ac
Orabidium quodn ipsa Oratium sit prope Cubium
Corum Altarum Dominicanorum qui de Novdale
Communi antefierunt quod Aluminium Namens
ensem Vicarium Apostolicum ut semidivinum de
Perrot Suppovuit fi interdilhim prædatum quo
Lamen non obstante pugnant Missionarij Nomin
ubi Alliar Celebre a quâ adomf Bara Samenta
allicitendo Numerabilis Omnifandi anima stet
ullum sub frequent ent Non sine gravissimam
perhorbahone. Addihud duo Suntky Olfimand
Nº 19 posime elapso adijfe locum supra Memoria
hom De Bae Crux effimo distantie Epiphaniam
at que amplandi Orabidium preparato adid cuirio
Expellendus ut facilius umanitat ad illam Omne-
ratem. Sibi omnitant. Scribhytamen fuit con-
trae Cristianhos qnibiliby propagationem et publica
Ex demandabilis Corandis P. Dominicandis Ede-
siam my Omnifands abunde Sufficiere Azy Sum
mahn
que ad Summ congregationem fitch
Theoi


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202

in primis unare ac promovere abdierit hām Oyad.
Cedem ejus omnibus. Et miris, Parte Oram
Nul ignotisfic adeo gnaus Tybāhōnim cujus phaen
lant que Namabat) Vel si cas entellecut nu Pz-
medidam ad Ebuisic Nau doij ad Mequid quam Sui:
psifol. Ido Christo inipnago R.A.D.S. ut di omnibu
quien hac Material i. Kun Kinenni Missionc due-
Vdent Meddigenker, Ebsact ut debetj pnis in:
ceos annimdocestam. Penendat Cham ingua
puna incuwendint opii contra interdilium jekave-
vriell ut oppsthahum vibi lenebiuum qur rant
Mles sit Monodizelij apud Deund prajby et
S. Saonfliuj Roma Septembris 1720.
Rt 1.8

Servus in Chinho

Miguel Angelis Tamburiny

Senia 5.a die 5.o Septembris
1720.

Incon cong Anti S Rome et Unatis Inquiithorij
habita id. Pallatio Optio Mistro quizzale congras
Dmo Dous Padre Clemente Dittana Romo. Papa
XII. ae Omij et Romis 29.

Piloto dubio a Kong de Spyagende fedad.
Shun ollujend Pomihos D.P.D. Toma achtri
Episcop. Valani edajubre anni Extrarij Appothiic
Odam: Cantkeni tangej squanki Vide liuet Cum
Bathn Sauchate Sito huuprant libernj degulationi
Arian: Jonana Jure ut ajuint de Canto ab Episcofo
Medanni et illa pubbliant en Contins quatum


Page 383

quodum faciunt affihim Missionarii Existent
in nulla habita de Ecclesia constitutionibus et Decretis
plurimorum Summodum Confulium hoc Capite
prohibentium sub pena Excommunicationis latere:
Veritie ejus Facto incuandae prsetitionis Clementi X.
et Innocentii XII. Et non fine Canonis praefatae
constitutionis Sandej sua. Supra Vitis Sinuos el Su-
ramunt Non editi in Mahu Quarij Apostolici tan-
ta abfolutionis su concilias adoptis C.M.S. N.D.W.
vetera intulida, quae parte Confessarij Et valida Ex
parti penitenfij acceente van hartha immutabilis
cum errore omnium quodam an hoc idem judicium
sit ferendum inde terminatum Dominibus ut jote
Blesplich Andislegendum intermitto in filio efcely
jiler. Et Eccia Brandia Crui IV.B. et f. Genera-
honibie Omnia nam colant legend Equinoberts in-
tiligare et bene agant fila dure Civis duti diamt
quod h. D. Doci. 1607 ad infernum augmentet et
fiji quoque um Bis dem Amuj D. A. Rigo plus
audij Koths D. E. Emorum et Simorum. Ca. Hiam
Generaliun Sanguinorum dixit quod D. Ego Alfano
Prinribotud quod suflet ad probo Et doctri Confe-
rion conflentiam Penitentiarn Excudere Et jocbe
pualian exiv Vis lach. Et casus indunanciaj spi-
nchati. Estum Congestis provdese José Bartolao
D. Rom. Et unius inquititionis Notarius.

Copia di Vigetto Scritto della Propaganda Firi
1726 al 18m Grite della Compagnia De Genesb-
pa il 4° quarto di Mont' Nevago Rafonopod
Vordine di M. S. o della Signé del S. officio

Mons. Segretario Pat. giu. i leme Dyna Cnto delle
Compagnia Materne ed ine secuizione dell’ ordine au-
zoriteri a secc le significtas ed offendo. Nella cong-
ne del S. o qui benuta Proinde Matt. avanti la Tra'
di A. S. proposto Al Subido, Exprefo Nolymponte Nar-
gine Maudo de Ollani. Thomaso de Cesti indiju-
tovo duono Vison Apotolicii del Santissimo la Santa


Page 384

203

la Sra sua ha[ndmandato] chiusi rappresentò vivamente,
alla S. C. Verna concordi N° adempiere iarde
abuso Caldirinne che siommette da C. C. Cumibelli:
sionanji nel Regno del Cantino quali Senza d'henz
due Landi piansabili Encusfare faudlade Vharj
Agoboldi Nullamente. Senad quivi dichione av.
Minibrano il Sacramento della residenza Cinnu-
leda Mente abdicond i Sanituri che perio subba
alculo de fiane auto Sabbliva tanto di ordine.
che non chiede Stina gravissimo, ed e porabile pe-
dindirio dell' animo di que Nuovi Christiani ne-
fanno Sandalo dichiunque ti che i R. Quib'non.
obedendo alle provide Chpt. che constitutione nesena
Sandalo dichiunque Va che jR. Ronik' Non.
obedendo alle provide Chpt. che constitutione inva-
lida Mente il Clairamento dela Sentenza am.
Minibrano. Dovrà portanto per più tri Expendre
i suoi primi cprach anche jn Caisubi co e sono
in luoghi delle alpi Brianah. Opti del Vallo
Immisini della Cina analvono paquali temefi
Chieda lo Steno gravissimo de portare con il dou.
moto Vitenhimesh Edinnotto dela Sua autorita
fiba opurare che la Primova contando permuofo san-
cito e si riferme.

In Margine siù date il dubio congli istefi
termini coi quali è concepito Nel duarto del
officio.


Page 385

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Page 386

Anno 1720.

Admodum Reverendissimum
de in Xpio Sater.

Duo sunt quæ me Movent ad scribendum P.V., primum ut gratias agam pro summa Maxima pro sollicitudine indefensa, quam S. V. Viver omnes adhibui quibus parcens Laboris et Exigentis ut Funditioni huius Missioni divo persecutione vexatae fuerunt: et ve non Minus Prelatum agere vigilantissimam quem Parentem amabilissimum omne Mistravit. Persecutio exhamorum crudeliter dixit, in quo S. Franciscus, Mario Bucarelli Meus amantissimus Socius et Lusitanias Macarum usque Martyrio coronatus 11 octobris proximas clapi cum 5 catechistis et quatuor Christianis, qui omnes societatem nostram sequabantur in Colombo coaduit.

Alterum caput eam ut & Amanuensis certorem faciam de obedientia illustrissimi VV. Agatis à nobis proposita, & suas bullas nuncquam nobis significarent, ut adhibent qua hasta facultates suas nobis concepere, causae si iis poe Ejusimo di Nationi annuere, quin primus juramentum in constitutione ex illa die præceptum emittamus, cui minimi acquiere tenerunt nie pomum, ratione, quos jam in iuvamento satisficiamus, et clarè constat ex epistolas ab Excellentissimo Domino Patriarcha ad Superiores Missionis Minas, cujus transumphums, quia dichy S. Sig. mittit, supermedio scriberes.

Et si iuvamentum, cui non jam satisficije constat, aemitamuy, requihus absolvendor ce à un- tuns, quies administratione abique illius presentatione; Et inc cetering, requihus notabilem nostro fama, midique Nomini juc-


Page 387

jacheram pashuros in fontes, qua cedere minimè possumus, na
Illustriſsimi VV. Apostolici facultates nullatenus conceſtari it
qui præus illis constet die sum nos juramentum proſtitifise,
absolutos que quijfe a censuris quod illi pro sua grahia nos bene:
volentias Mahim exeligabant, eorumque clerici, et catechista,
tamquam S Victoría partas gloríabuntur, jclamabuntque at
landem Christiany illis credant, quod hackenmy consequi ni
porevere, idque & hoc jare à multipli annis non cefeni clama-
re Pahy Societati fi hore facultates diminuhandi, suques
nostros Christianos abducant post se, quod fortam volunt ipo-
ti adversarij, nomi. Judique Pater Stanislaus Machado qui
in hoc Regno Missionarium agit annis plusquam triginta
pagat ad Multishy officium superiori exercens, & aliis Pahy
in Missione antiquores longa experientia competentem La-
bent, omnesque tamquam quid indubitatione exithiammy,
ae perriafions heminy.

Et ipse Illustriſsimy Nimeny,
cum adhue chamo Religiosus Dominicani, idipsum prin-
cipibus, juro ut videre chamo ed in quadam Epistola Pahy?
Abrahami Le Royer ad admonum Reverendum Pahim Nop.
Prum Generalem datas sub die 20 Octobris 1709 ibi= Pater
Stanislaus Machado missens à multipliouis aliquot Pahy?
de Ordine S. Dominicei, et in primis S. Thomans sf. occur-
verdo Prov° Vicariatus Reverendissimi Patis Joanny, a Va-
clas erue velle ingredi in omney Cœleria, pöctahi, et dicta-
vare omnes Christianos pertinere ad Vicarium Apostolicum cu-
jus nomine illop Viritatbat, imo deundem S. Thomams au-
dacter aspere Pahy societahi facultatem in Sanne abiolvens-
di, diterandaj confessiones rescens illis factas ed? quod igiri
portimuy, spirare ab Illustriſsimio illo Domino, qui eundem
hue chamo party hoc Modo Nobij cum agebat?

Deunde Illustriſsi-
moy Carandenius chamo Natione Gallus, ex seminario ello-
Torbonensi, cujus alumnii in co quot Societah nostra adversentur,
jukant se obsequiuno prostan. Des, et in hac Minorie Vestigi I.
lustrifemi Aurenni Sim chamo Vicary Apostolici adhacunt
quod per inimicos Societahj habebar, ut combat ex litterij ejus


Page 388

207

ejudum S. Abrahami Le Royer ad eundem admotum Reverendum S. Nostrum Generalis datij sub die 25 Novembrip 1703. ibi: Illustrissimae ille Dominus Siciliet Aumenius hercii j'immicio societahj, Permeasurisfirmicier habemus Illustrissimo IIII. Apotholico suay facultates nullakeny, concessuros abque eo- quod prendat absolvere à censurij, qin illiio j'palabunt cum gravissio societahj detrimento.

quod ut claruq inspicient, opera præhiumverit referre hie quod Mihique damos Notter Catholichas nomine Petrus Triêu, qui è unus ex illiy, quor S. Recentui, qui e Markyrj coronam adeph sunt narravit.

Cum ego Mense Augusto hujus currentis anni, ad civitatem Legiano appellifero, ibique ipso uniusfere Mens: fi subthijfomus sacramentos administrakurus Christiani, dicky, Venerabilis Petrus Triêu quantumvei carcen detenhus, furtimo Me convenit, ab illo que recivi Catholichas quedanda Clericonum Illustrissimi Brandenris affraji, quod jam in Tunkinum advenarant duo Sabes Europæi cum potestate societahi operarios absolvendi à censuris, quas incurrant propter inobedientiam Constitutionis. Ex illa die—(Loquabar a Reverendissimo S. Simone Joffik commisario ab Excellimo Domino Patriarcha Alexand. delgato, ejusque socio)—Pendat gö A. V. sim primo ingressu. Anni S. Commissarii in Tunkinum jam hocj: hi admonanji inclamant, quid pont acceptamus abindictionem dicent certe plenis huic clamabant OD. Societahi hacetenj inobedienti S. sedi Mandaki, absoluti à censuris, quas intervenant, adeoque facultates illi non fuise, ut ipri jam diu af- giabant. ánio ijhes posumus te pramenthum emitttere cuj proterguans quod jam so Sahifeecimus, ex illo certissima sequibus red eos graviter infamari sine culpa, ut pote qui nōam authē- liano constitutionis — Ex illa die — Nusquam habeimuy.

St


Page 389

At Primus Commissarius, qui mutu Alter
hisimorum DV. Apticorum, & S. S. Congregationis; ut ex ejus
Equity, ad S. Superioremo colligitur, aut alio quovis præterev
ad rationes, quas habemus ut præcepto Apostolicâ in istas condi-
tiones adequatas paruisse constet, Minime attendit, e tiam illa
ob quas censuraj non incurrimus, gron audiet.

Sic hae sunt quæ puhani
R. V. Scribentæs, ut sciat qui in Sahu sint ges in hac Múrico-
ne, & imo Mandij R. V. admodumque R. S. N. Generali illi:
co obtenepravimus, quo sibi perpendansur facili erit judicare Nos
ad qil amplius teneri: jvnamencheruo jamo prosthimum in Nifjib
Superioribus Societatis, & Excelliîii D. Gabriarche censura rul-
lateny, incurrimus, quas constitutio a nullô nobis fuit authentica
signatas, Illinij W. & Ap. obedientiam prosthimum, qui freedum
designati sunt nuy facultate Nobij concedere.

Igihv cumo I. electi Mlj.
sionarios de ohnos minimasvellit ut jam declaravit, administra-
bimus sit antea. Interims R. V. P. & T. fir ponere appellationem
ad Danekam Sedem, & patronum duplicare, ut ad Virita, quanov
Nobis inferunt adversarii nostri non Vendicent. Sicj sanctij, sanc-
ficiij, & precibus R. V. P. que, & hane novelam Missionem,
communidam me velino. In Tunkino 23. Novembris 1720.

Re Via.
Humillimus servus et
obedientissimus filius in Christo.
Sebastianus Duarte


Page 390

208

Noi i catechisti, e servi de tutti i Prebi, i Maustri,
che insegnavano La legge del Signore del cielo in compagnia di tutti li
Christiani, li uomini come donne di questo Regno di Tonelino pro-
vati a ferre con somma venerazione facciano profondinimam reveren-
za al Sig. del Cielo.

Noi anch’orche Neopiti, e grandi
peccatori, M. desideravamo d’andur personalment. abaciare i piedi di V.S.
a chi riconosciamo per Vicario di Christo e sig. Nostro qui in Terra, pero
la distanza si prolungata di tanto Mare, e Monti ce l’impediscono; per
santo ancorche paio esper grande audacia la nostra il deliberarci a
mandar queste letteras, e in essa mille, e mille genuflessioni, con tan-
to cio il desiderio, ch’habbiamo di mostrarcì figli ancora de Minimi
della Chiesa Cattolica si seussamo; se ben confidati sulla Clemenza,
e Viscere pietose di Padre, che riconosciamo in V.S.° ci animiamo a cre-
dere, che saprà compatir allas colpe, e simplicità, e senza dubbio con-
daranno in questa lettera, come quelli, che non sappiamo cothite, conde
si deva scrivere a chi si e Signore di tutto questo, ne chiamono hum-
ilmente il perdono, oltre la grazia che desideramo con ogni affet-
to, et è che la S.ª Ora si digni concedere a noi grandi peccatori pie-
ni di colpe, d’imperfezzioni alcune indulgenze de quali si e molti
Mancamenti in questo nostro Regno, e di più se sarà possibile (sup-
posto siamo in Mezzo a gentili che continuamente si perseguirano
tolo perche siamo Christiani) per esser più constanti nella fede che
desideramo confermar sin alla Morte, supplichiamo a V.S.° consideri quel-
che Mezzo un che possiamo ricevere il Sagramento della conversione,
perché il Duovo stare molto distanti da noi per potercelo am-
ministrare. L’ottenne noi questo grazia sarà il compito delle no-
stre petitioni, e desiderij, onde prostreti a piedi di V.S.° Li baciame ne-
gliare di volte restando noi fra tanto chiedendo a Dio dio a V.S.° indi-
li anni di vita per ben universale della Chiesa, e in particolare di
questas primitivas di Tonelino che sotto la protezioni di V.S.° spera
attenne abundancia di gracie ch’Iddio rimunererà con premio.


Page 391

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Page 392

Far per i scritto il suo protesto. Rispose, La Chiesa del-
Per, se nd Sua casa, in cui in tempo di pace, lasciava adu-
marvi i Spagni alla recita delle Orazioni; però che ora che
il decreto reale ordinava di altra maniera, egli tornava à
prendere sua casa per sè, e sua famiglia, e di fatto l’avea
divisa, come potean vedere: qui le Chiese, e case sono uni-
formi ent han più che à porte uno, o due Letti, 2. o 3. gran-
di cistoni di risto à loro usanza, e decone fatta una casa;
tanto più, che con un muro posticcio di canne intramezzo
ne avea fatta la divisione, e di una, divd così havea due
case.

Quanto poi à che gl’insistivano in con-
segnar Le imagini Libri & Sapefiero, ch’efo era vom-
timidiffimo, e al primo cedì del decreto leale, prese le
imagini Libri, ed altre cose L’avea brugiate tutte, perché
per La Villa n’ glielo prendespe e in auefse in mano il
corpo di dellitto con che dannifìcarlo, e obligarlo alle
pene in efo descritte.

Intorno poi al protesto, ch’efo rivile con-
segnava di presente fatto di propria mano, inche dicea,
che avendo cedito ciò che si ordinava nel decreto leale, ef-
so obediva in tutto: e prima, che mandandosi rinunziar
alla Legge di hon’ Lang, egli rinunziava à tal Legge, che
non sapece che fosse; quanto à Libri, et imagini, ch’egli
Le avea già bruciato come sopra (menti egli, ma li
berofsi), nd avendone bruciato o perdoto né quvirus pa-
gina, equanto agli uomini di detto segno, ò terra di hoa
Lang, efo nd avergli renquia visti, ne conosciuti, ne
Pato, ò pur supputito in qual parte del mondo sia si=
tuata tal terra ò paese.

Ben vide da Comunità, che
con tal foglio, ò protesto, n’ potean far nulla, e cosi
n’ L’accettaron, con che spirato il mese furon dar que-
vela al Mandarino vreino: corse subito il Gioachino,
e interrogato dal Mandarino, rispose in tutto come sa-
pra, e domandando il Mandarino alla Villa, Se venia
con alcuna imagine, Libro, corona, ò medaglia, che loro
Servire

Translation (Pages 1-109)

Page 1

--- TRANSLATION ---
Book Seven of the Mission of Beymo
of Tumkin, commencing in
the year 1711 and continuing to the year
1720, under the administration of the
respective superiors. Original documents con-
firmed in the provincial secretariat of
Japan at the College of Madre de Deus of the Society of Jesus
in the city of Macao, up to 20 June
1746.

[Signature: João Alvares]

This book was sent to the Procuratorship of the Province of Japan,
in the city of Lisbon, on the date indicated by Pedro e L. Fonte,
this January of 1747, which has not since been acknowledged by
the Procuratorship; and if any prayer or memorial service is deemed necessary,
it should be arranged accordingly.

[Signature: João Alvares]


Page 2

1712 to 1719.

A Compendious Account
of the Zeal and Fruitful Labours
by which the Religious of the Society
of Jesus have gloriously exercised themselves
in the Mission of Tunkim
from the Year 1712
to the Present Year 1719.

An undertaking is difficult, and exceeds the ordinary capacity
of human strength—a work truly worthy of divine assistance—
to accomplish something memorable, especially when the
means at hand are so limited and evidently insufficient for
the magnitude of this obligation. Indeed, one might accuse the
missions in Tunkim of speaking all too sparingly about themselves,
and of presenting but a scant and unconvincing testimony,
offering little evidence of good results, so diminished and brief
are their reports, and so ordinary in form. Nor should the modesty
of the writer be blamed herein.

The difficulty is incalculable: either one remains silent altogether,
or one ought properly to point out and record those events and works
worthy of memory and of divine acknowledgment—especially considering
the duty to declare such matters—as worthy testimonies of charity
and of God’s grace, even if they risk appearing immodest in memory
or untimely in presentation, according to human judgment.

Indeed, whoever considers the great challenges faced in the work
along the Line of Stir—where no one willingly undertakes the care
of souls or of spiritual affairs—will recognise how remarkable it is
that... [text breaks off]


Page 3

--- MODERN TRANSLATION INTO UK ACADEMIC ENGLISH ---

Top Section:

All churches of Idal. We also grant this to the spiritual officers stationed on the islet, especially in Funckim, where missionaries, owing to continual persecution and royal decrees—particularly those issued with great firmness prohibiting the exercise of the Christian faith—are entrusted with the faithful in the sacred ministry. They attend with equal diligence and care both to the preaching of the Gospel and the administration of the Sacraments, as well as to prudent vigilance and caution so as not to be discovered and punished by infidels. Indeed, such is the danger that She and Muchay, along with Brechard, have been compelled to interrupt or abbreviate the most holy Sacrifice of the Mass, administering Holy Communion prematurely, so that the sacred Host may not be trampled upon or insulted by unclean and wicked men. Let none therefore negligently persist in apostasy, nor let the missionaries in Funckim be Oxachy with Mandad Velhopeny, Cearly amug.

Bottom Section:

Doy Cla Vêrad remained extremely strong until nearly the year 1912, when only one operation was of such scale, corrected due to the continuous and evident proselytisation, accompanied by laborious effort, monstrous fatigues, and revolting hardships. He left behind few survivors—or rather, only a small remnant. Missionaries, including Nedavas, were in Funckim; some already perished in the wilderness, others swiftly fled across Mung & She & Emma, others at the break of dawn among Col cadus, while Melbido faced even more aggravated circumstances, under extreme difficulty. Under such conditions, they could scarcely fulfil the necessary duties for their own preservation, let alone monitor suspected individuals or document suspicious activities. Forced into confinement and additional distress, afflicted with anguish and torment alongside Coacad fethy, who departed under the dominion of Ecia’—within the ‘Desanto de Christo’—this clearly indicates what state of mind one might expect to sustain such trials. Yet strength of spirit, however natural, may indeed falter utterly under the weight of memory, yava d’oraf.

---

Translator’s Note:
This text appears to be a fragmentary transcription from Portuguese colonial ecclesiastical records, likely dating from the late 19th to early 20th century, possibly relating to missionary activity in a contested or remote region (the toponyms Funckim, Mung, She, Emma, Col cadus, and Melbido remain unidentified in standard geographical sources and may represent local or phonetic spellings). The language reflects period-specific religious and administrative discourse, including terms such as “sagrada Margarida” (interpreted contextually as the consecrated Host, though literally meaning "sacred pearl") and “Desanto de Christo” (a likely corruption or dialectal rendering of Descanso de Cristo or a symbolic antithesis to sanctity). Obscured phrases (e.g., Oxachy with Mandad Velhopeny, Cearly amug) resist full interpretation due to damage, idiolect, or non-Portuguese lexical elements—possibly transliterations of indigenous terms or coded references. The translation adheres strictly to the legible content, preserving syntactic ambiguity where original clarity is compromised, in accordance with academic standards for handling damaged primary sources.


Page 4

--- TRANSLATION ---
to give mad increasing may the sentiment. But with Divine Pity finally granted unto His service, they judged somewhat of first fruits, after the greater part of the good seed had passed, and He gave them in a better manner the grace of conversion. And having departed both to Lob. Carmieyro, seeking some substantial portion. As for the months instituted for returning to the Missionary and on that day his subjection. In this part he intended the submission of the subjects; Sedará Niede paper Noticia, though still poorly able to be adequately exact—Etheria, &q andey Civt, or Nine years succeeded, thus notwithstanding the propagation, the labour of the Mine, as well as the increase of spiritual fruit. Chambeon y acco- em of Difficulty, Carn prodigious, & therein honoured. Indeed it might cause Suyuta, Checos, & since the Missionary of Tunkim himself offered this account, a document of his enterprise and actions, subjected to the scrutiny of others, let them not publicly proclaim their praises, offending that which belongs to good conscience and proper action of Law, lest the parish’s greater honour, sg Loria, Sevnodna- riam ungrateful. If aj Ocondelton, and not Transteldaf. Som: anty Mythica great sentiment Apua work, alway be Famcursky, & not from angel Matrria, Omtris, so that Dec may be fittingly glorified in pursovy.

A compendium is here presented of the state of the mission of Tunkim, from the beginning of its foundation up to the year 1712.

The mission of Tunkim had its origin in the year


Page 5

--- TRANSLATION ---
From 1627, apart from the first discourse issued by Rev. Fr. Pedro Marques, Alexandre Boly, a native of Arraiolos in France, Portuguese by allegiance. He had previously spent several years labouring in the Kingdom of Cochinchina in cultivating that New Vineyard of St. Ignatius, where work had begun some years earlier; there, the fruit of the Gospel was produced, as a pledge thereof—so greatly did the faith spread among that people and others, across confused and diverse realms, through agreeable means, further enhanced by the favourable circumstances prevailing at the time. Moreover, with growing success, particularly in the city of Nativity (Nhatrang), and in other places such as Hoi An and Thang Long (Tonkin), which also showed promising beginnings—thus did spiritual growth flourish abundantly in that Mission. He was aided notably by a certain woman, daughter of Sappad and sister to Munst of Cechinichuna, who, by her own initiative and zeal, became an instrumental figure in that great enterprise bringing so much glory: for it was through Catholic religious efforts directed toward Sappad, excelling even Mymy’s small community, that support continued to be extended into Cochinchina, all the more vigorously sustained, and sisters likewise sent, achieving no less admirable results for the greater praise of God. From thenceforth, devotion increased steadily in Sappad, Cochinchina, and throughout the surrounding regions, family lineages were converted, congregations multiplied, and communities likewise established in Jomeg Maypoy—nor is that mission of little renown; indeed, under Cunthom's leadership, it expanded rapidly, its growth augmented significantly, having been firmly founded upon enduring religious principles.

Separated somewhat yet connected with the Mission of Cochinchina, save only excluding Sunthim, both they and others clearly perceived this comparison relative to Sappad. First, according to the histories compiled concerning this glorious Mission, it is recorded that she endured within the space of forty years—from our Company’s arrival, approved by the Most Eminent College—up until the present day, counting from its inception, during which period our Reverend Father had laboured, King Bijso of our Society having approved and promoted the establishment of the College, Catguy being its site, where the liberal arts were likewise taught, under eminent instruction, wherein he himself wrote and instructed.


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4

The construction of catechisms, together with the August administration of the sacraments, led to the conversion of a considerable number of people to our holy Faith, thanks to the passion shown by the Society of Jesus. Churches were built, and both major and minor religious houses were established, advancing steadily in order to yield this spiritual fruit through the example set by the Portuguese, who lived among the indigenous peoples with strict observance of divine precepts and demonstrated the truth of the Catholic religion through regular participation in the Church’s sacraments and with due reverence.

Over the space of thirty years, without interruption and across a vast expanse of territory, Fathers journeyed into the interior regions to persuade the native populations to embrace our holy Faith. Despite the absence of a resident bishop, no colleges were formally established, nor was a seminary erected. Only with the aid of a small number of missionary workers—living on meagre sustenance and enduring great hardships—did the number of churches, oratories, and Christians increase so significantly that the extent of the mission field now far exceeds what was recorded during the tenure of Father Filippo Marino, whose labours were indeed extensive and highly commendable, deserving much praise to God. In a relatively short time, using such limited resources and so few instruments, yet achieving such abundant and auspicious results through divine providence, they cooperated in His infinite mercy in converting both peoples and territories, overcoming numerous obstacles and impediments, both from the gentiles and from certain secular authorities.

The first foundations having been laid, there now arises the danger of their undoing; stability is not guaranteed. Great care must therefore be taken, as I have diligently sought and continue to seek, for the preservation of these missions. The Reverend Father Jerónimo de Azevedo, a Portuguese by birth and fluent in the native language, was the first to establish a foundational grammar of the Daberra tongue. He began compiling materials and drafting advanced teachings in the Dunkiado language. Later, the Reverend Father Alexandre de Rhodes, also Portuguese, published a comprehensive grammar of the Reformed language in Rome. Universally esteemed was the Reverend Father Afonso Simões, renowned for his holy prudence and eremitical life, under whose spiritual guidance the vineyard of the Lord flourished abundantly.


Page 7

--- TRANSLATION ---
abundant and wise in fruit. Nevertheless, at that time, gold was already advancing more rapidly than millet; thus the Denerva vol.
D. Jerónimo de Magliano, Neapolitan, current superior
of the Provincial Mount of the Province of Japan, died
having gloriously laboured in Tunquin. He left behind many
offspring without equal through the Lord’s grace, especially in
diligence and noble prudence. Confirmed to Millet,
and certain specific regulations having been established, as well for piety and
accommodation to the nature of this nation, from October onwards, with
remarkable prudence, by order of the Father Provincial: But among them, one more excellent than the others, founded 16
institutions, diligently directing them in order to instruct
whoever might come there. Each settlement. Q. the book
Tong Salio alay, increasing gradually, fifty-five.
My, likewise, a pleasant climate, ftdy
concerning the return of the Church in Mitsuke; and similarly folded
evermore under divine governance, particularly regarding the principle of
ecclesial order—nevertheless still incomplete—carrying out very royal
and Christian duties found therein, and censorship: For him (Para)
very timely reading of the Office. Scabou Sicalaneta Dida
by Dennevel, Lavad in Cantyro, on the 56th of six
years past, cultivating this vineyard so dearly loved.

From Muzifreny, messages sent from abroad,
governed prudently, which Magliano left to
the Catechist, who was strongly proposed, yet with some
delay, extraordinary assistance having been solidified among those same
Catechists. Much appreciated in Tunquin, the manner of life according to
our Catechists, exceeding great and indeed vast in number are their faithful,
not only for this conversion, but also for the offering of
Mass, ordering daily celebration, with due preparation. Obeying
the northern discipline, restored according to proper order; thereafter
centrally, triune authority bgy over olenpad. Profess?
of Millet. B. Christopher – to the King of Magrilly D.
ten years of experience, and good example
in the service of God, as of the Lord, of the Rupie
indeed, according to their Merceimphy, presentation of


Page 8

--- TRANSLATION ---
By decision of the Superior, the proposal was accepted by four votes:

1. To obey the Superior of the Mission;
2. To pay the Santa Ley (Holy Law), which pertains to the proprietary rights of the Company of Brazil, and percum;
3. To reside in married status.

Having obtained this vote, he acquired the title of Mebey, and with the Superior of s.ª primazia [presidential authority] acting alongside him, shared in the honour. The Superior then entrusted Cunha with a Residence for that purpose.

Under this Engha [obligatory charge], the lady is bound to commit herself, or some member of the Obam having actually proceeded to Deftas [designated place] for Christianity; and under the authority of the Superior of the Holy Congregation, on behalf of the community, during the month of January, at the time of Guanabara C.º dos Moguágoths; in January, for his Repetidor [assistant instructor], designated as Calleandado de Dgeja; through Guanabara by the Cexjb.;

There shall be a book of the Santa Ley, especially observed on Shabad [Sabbath] during the Passion of Christ; in August, to perform the deprecation [solemn supplication] of the Church in the Commemoration and Efíssio [possibly ‘effusion’ or liturgical outpouring].

She also holds that they are bound to fulfil the duty of instructing Christians; yet the Mystery of Our Holy Faith: beyond this, there has already been shelter granted—indeed, outside of the Very & sete Mums Christão [perhaps ‘the true and seven Christian Mothers’ or a symbolic reference]; these have been visited, I say, with due Commoda [accommodation or concession].

In this Difita [possibly ‘diocese’ or ecclesiastical district], the Meophyiz make their offering through the Commission; just as the Meob (catechist) is obligated to apply it toward the expenses of the Residence, so too must the deijulo [individual incumbent] be required to deliver to his Meoba the funds due to the Commission for good order.

Belonging to D.ª Celeste are the established offices already held, from the month of May in the current year, Nosfiores Amethbis or delegates, according to what has been arranged. Specifically, she has received from the Superior the appointment as first Catechist and Memos Redes, and Dubhy Regador [possibly ‘water-regulator’ or ritual officiant], under the circumstances governing the cities as of 30 April, pertaining to the propagation of the Gospel and the administration of the Sacraments; and as an additional appointment, preached to Orang [location or office], now provided in Tunhkim, as Catechist and second rank Stemp [possibly ‘step’ or grade], with due Comod [provision] for the proper execution of the functions of the Mission. Should any one of them...


Page 9

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Page 10

--- TRANSLATION ---
That the aforementioned orders, and specifically that of coadjutor in any capacity, were granted in recognition of services rendered: from the office of Mayordomia and Mercantilism, another consul was appointed with the title of Day. This individual was entrusted with responsibility for a boat or Cara de D.—ordinarily a minor position, yet one assumed for purposes of defence; thus engaged in more humble duties, whether as day-boat operator or bearer of correspondence (Com Card), except on certain days when summoned to the council for matters concerning the Christian Doctrine State and exercises of piety.

Now, lacking another distinguished figure, from the outset there emerged Mijad, notable for his singular conduct and zealous devotion, effectively governing nearly the entire province of Reyms up to Catholica, where he exercised considerable authority. He was supported by Cejira and Alfeirin, to whom was granted much royal favour, benevolence, and noble standing by D. Rio Rey and Reislander—though these were not followers of the Christian faith, neither Chemiey nor Cipriel, save Monk Favis. Above, in Domella, the provincial capital of Thinhua, resided Mad Messey, daughter of exceptional spiritual beauty and forcibly taken into captivity (Cattivio), of noble blood (Sangue Ped). Upon her, the man known as Egera della, May fornecido, inflicted a grievous disfigurement at the hands of Nalorfa, a man named Avond & Corra (Manifesta), endangering her life through violent purgation, carried out in accordance with his will.

In the face of such an immense evil, moved by immediate compassion for her plight, she struck several blows to his face with a stylus (peana), slightly wounding his body and soul; her blood spilled forth, and immediately thereafter Manués succumbed.

Below, in opposition to acts of Christian piety, there arose great hostility. Yet in that place, Mijad was held up as a most exemplary figure—one who prospered precisely because he faithfully observed the festivals of Mijad. Nevertheless, due to the absence of proper ecclesiastical guidance and amid intense persecution, the Catholic community dwindled greatly, until finally, in the year 1698, they were expelled by edict from Tunhão, the entire religious congregation (R. gama) scattered, and particularly the married couples (Maritages) dispersed—evidence of which may still be seen.

---

Notes on Translation:

- The original text appears to be a fragmentary, possibly damaged or hastily written colonial-era manuscript, likely from the late 17th century, referencing ecclesiastical, administrative, and personal events within a Portuguese colonial context (possibly in Asia or Africa).
- Proper names (e.g., Mijad, Reyms, Thinhua, Tunhão) have been preserved as transliterated forms, assuming they represent local or regional toponyms or personal names recorded phonetically.
- Terms such as Mayordomia, Mercantilismo, and Cara de D. reflect administrative or honorific titles; where meaning is uncertain but context suggests function, explanatory translations have been provided in parentheses.
- Religious terms like Christian Doctrine State refer to institutions associated with catechism and missionary activity under colonial rule.
- The phrase Sangue Ped has been interpreted as noble blood, possibly a corruption or abbreviation of Sangue Puro or Sangue de Pedriga (aristocratic lineage).
- The term peana is translated as stylus, a writing instrument potentially used as a weapon in this context.
- British English conventions have been followed throughout (e.g., "favour", "authorised", "defence").
- The translation preserves ambiguity where the original is unclear, avoiding over-interpretation while maintaining scholarly readability.


Page 11

[ILLEGIBLE: ~15 characters]
see in Cydori de Cade Manni, Book 3, Chap. 8, and
it came to pass that Father Homofe Bongu Helbiers, &
the junior jurist Tejunior Francey, having been sent to the lands of Cypaes,
were subjected to persecution; the preaching of the faith was prohibited by decree, yet they
baptised a congregation of 15,000 souls. But
from this point the Fathers were compelled to compound
with adversaries.

In the midst of demons, still ever
seeking opportunity for greater good, and with due
prudence sharpened by experience, my own self having devised a strategy—Medy, together with Jeshurbe, through the agency of Az-
bins—proceeded. With the two last Daby gte-
Daud among the Tunkim, it was resolved to extend (by stealth) the
territory of that kingdom; thus embarked and arriving
at the coast, where they met certain French
priests, and one or two Daby from among the
nobility of Chad, who had received misfortune in mission. Thereupon Richard Venner, mediator of Med, undertook the planning,
before the mission should disintegrate, forming a more just resolution to send men thither, and to
establish some Tunkim catechists, whom these
Daby had previously ordained; or else persuading them to accompany Vallsafem into the
Tunkim region, promising them support and sustenance, which
they accepted willingly. Others likewise went
to that Dengon among the Tunkim, striving diligently
through peaceful means; converting many by grace, Christian doctrine being taught under the protection of
Nalliny domini, with assistance from Mof.,
the principal Catechist, thereby making it easier for the
innocent Nublits to come forward, until at length they delivered
the church and Epaltrama of that place. The
Servants of the Faith, heirs of the Daby of the Company of E.M.: Cr-
gankla remained Mejeida, or else dispersed among various regions),
under the authority of their homeland, or the jurisdiction of
Miguelmente, would attain the Secundis: And
neither Cercus nor lepers promised. This was undoubtedly done within the
framework of Vecomponca, by which to capture forcibly


Page 12

7

Servius was promoted to the dignity of priest by Emílio Bany; it was said he had been ordained with powers from the Apostolic Nuncio, not by title, since he was not a duly ordained cleric but irregular due to the absence of proper ceremony, as nothing had been carried out in accordance with canonical requirements. According to the Sacred Canons, one such defect rendered him incapable, for his entire life, of lawfully celebrating the sacraments. Nevertheless, he was judged capable of exercising the office of missionary and administering the sacraments, following a formal canonical examination, along with an act of penitence and confession made before other priests.

The Crypta granted him permission to proceed in this capacity, both he and that same Cervigo undertook certain administrative duties during the defence of the month of May. Until 1 May, Ignatius Marting—great pillar of Mihpad—remained active until his death, when, having administered baptism, he passed from this life into eternal memory. His remains were interred at Tunhun. Domingos, elected Sifiband de Rafad, originally exercised the office of missionary in Cochinchina with great zeal, alongside Mansel da Portuguey; in Cambay, especially under the vigilant oversight of Mangor Fuciti, notable efficacy was observed. Ma Sha’s entry brought many conversions to the profession of the faith, as much through persuasion as through the contradictions faced from those who sought to dissuade his companions—in the town of Oranj, he was approached with allegations of danger to his life by sea. Yet despite the immense difficulties encountered, with resolute spirit he rebuilt, urged others forward with zealous care, and worked tirelessly for the restoration and expansion of the Christian community.

Throughout the province, the kingdom flourished splendidly under his pastoral care. He ran tirelessly, labouring diligently and fruitfully, providing abundantly for the faithful, enkindling fervour among the people, stirring them to devotion and perseverance. In May 1665, his body succumbed to illness; thus he passed away and was buried, having first baptised Master Millbury Regentin.


Page 13

--- TRANSLATION ---
Engaged in so holy a work, that revered Father,
who had been the principal agent of our Company’s mission,
was called to glory, compelled to leave behind the Christian community,
and thus his departure caused great detriment to the mission;
for with his absence, spiritual fervour waned, care diminished,
and this loss became the cause of considerable decline.
The enemy’s spirit seized the opportunity, advancing swiftly—
the very first principle of prudence having been neglected—
resulting in a notable lapse in discipline among the native clergy.

Indeed, the situation would have been even more serious
had there not been some written records left by the Father,
in whose absence that entire mission was entrusted to an apostolic vicar,
whose clergy were few, poorly instructed, and largely ignorant.
Whether through ill will or merely through lack of coordination,
they were rejected by the local Christians; prior to this,
many had lived for years without confession,
and died under the burden of unresolved sins,
deprived of sacramental absolution. Yet it is better,
through such trials, to enter into deeper spiritual matters
and renewed commitment to edification; indeed, one should serve
to revive all memory, reaffirming solemn vows
and devotional practices.

During this absence and the subsequent interruption
of religious observance on the second Sunday after his departure,
in the kingdom of Tunkim, unrest began to spread
among the Mithoy people. The Christian community,
which had been established through the labours of our Company’s missionary,
now saw neighbouring territories—particularly those beyond Cabo Tunkim—
still lacking proper ecclesiastical organisation. Though efforts continued,
even as far as Bo-Paul Quez, the number of converts
remained no greater than in earlier times.
Under milder governance from Cabo, the kingdom had,
in only a short time, regressed significantly
among the Grijos people. This decline was further accelerated
by Porining’s administration. Nevertheless,
this state of affairs brought neither divine favour nor earthly stability,
but rather occasioned greater unrest—
especially when accompanied by increased hardship,
greater internal divisions, and a path leading ever
further from grace. Many souls were consequently lost.

Numerous appeals were made to the Apostolic Delegate,
seeking the restoration of the Dominican religious order
to oversee those Grijos communities and their Christian population.
There was strong demand, even insistence, that such provision be made—
a clear indication of both pastoral need and popular desire.


Page 14

--- TRANSLATION ---
who was both a layman and a clergyman, Tuncking Cram Mend aceybs do feuy,
together arranged to send him into the interior for feuy;
intending, however, that Mella should first go before them to R.P. Dommoes, esp. of
JFictury, who had preserved some relics of his sabotage.

He finally arrived in the year 1692.
Not long after being dispatched from the Province of Kappad and China, Father
Francisco Nogueira Rodrigues—formerly stationed at Singulada, zealous in zeal, Guardian of the Mission—was introduced into Macao,
and subsequently into Tunkim, to which kingdom he was personally sent by the Reverend Father Provincial.
He always carried with him renewed tokens of missionary support,
both for the journey from Mad[urai] and along the overland routes,
though enduring many hardships, particularly during
the final leg of his journey, when, having departed from Cathagena, vast regions
were entrusted to him from the Province of Kappad, without
any assistant or companion at hand, ffe; whose zeal, indeed great,
was abundantly rewarded by divine grace. Let him be commended together with Saint Marte
Galma de Mathiris, of equal merit with Varaf,
both most deserving of this mission, and let due gratitude be expressed here.
Let this document serve as a brief commemoration.

Gu Com had already enjoyed a successful reception during his
visit to that king, obtaining his favour, grace,
and certain concessions; Cofferty, as he had hoped, facilitated
access and opened pathways for the missionary, and once again envoys were sent from those parts
to seek the opening of new routes through the northern region,
by which means passage—hitherto obstructed by dangers of the sea, and hindered by hostility and suffering—might
be made easier when entering that kingdom. To this end, the journey was undertaken accordingly, directing course
towards the place where Tunkim separates from China, beginning the route from Guanp,
leading him and his companions to S. Clam Gonçalves, accompanied by Cadamed Dionisio Ti Kham, who declared
he had previously conveyed clay vessels from Barro to S. Abraham delago for transport to Tunkim,
before Goveq Mny entered the Society and took on the novitiate in Mauro.
The Father Nogueira reached the territories where they parted ways—


Page 15

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Page 16

--- TRANSLATION ---
Holy life in great adversity, having still received the Sacraments of Penance; Caxema united, which belonged to Father Leam of the Dominican Order. Indeed, we have his remains with us, together with those of Blessed S. Poguina Band, in truth a figure of singular holiness. Orthude—Aguem dove tank cha. M’sham—for he was greatly redoubled, or newly founded.

Father Dionysius of Lisbon, who performed many acts of devotion and companionship, passed away in peace, reunited with his Father, and Mcobra Lisbon also, where he resided, under the governance of Cumany, a learned teacher; yet he had fallen from office, through marks of displeasure, though sent with deep sentiments. Customarily, on the day of Morres ghtuis, martyr for Christ, he was engaged in sweet discourse with the Holy, editing Mark with great zeal, and striving diligently to preserve the ritual of his Christian community in Sinthinense, even as it diminished, whenever gathering some small offering, or whatever alms any Christian freely presented, and distributed part to Sunkim, towards the correction of abuses at the house of S. Domingos—Stacits being his Master—Day d’obimhe Rignords with Christ. Upon finding it so, he made a vow, undertaking a full pilgrimage to Rome in company with Father Tuxank, where he visited those sacred sites and holy places; afterwards returning by sea, having obtained sufficient remission, arriving again at Caxem, going to the Holy Abraham of Joyes, accompanied by his companion, the Count of Sunkim; however, even then, Father Dionysius, upon leaving Sunkim for the second time, established another house and erected a papal mission at Sta Mife, sending it towards the Holy Abraham Royed, from where such establishment had previously been constituted. This was accomplished with great service to the propagation of the faith; we publicly hope that in due time this will be duly recognised.

Respected Father,
The mission of Poguina has been founded and established there, along with much reverence by our Holy Father [S.P.] Cumpsey, and others likewise at Timking, still committed with perseverance up to now.


Page 17

--- TRANSLATION ---
until his death, which occurred on the 3rd of October in our Company’s calendar, he had been increasing in influence, concurring with the proper governance. Through the mature experience of Father Manuel Pinto up to the year 1699, they were fully committed; yet at that time, merit was scarcely acknowledged. Mo Ces Apm= domi d’Doy had become deformed, and the ministry prospered only feebly; similarly, much might have been achieved with greater support had he been properly established in his role, but nothing of significance had yet emerged from distant outposts. Few indeed were truthful at the moment when work began; gradually, however, they started to comprehend that this was not merely a minor endeavour. The church having been raised, a residence established, and when many—indeed the greater part of our earlier efforts—had already been occupied under the Apostolic mission, along with its due honours and foundations, also through the work of Father Dominimion. But with God’s help, through labour and the contribution of our Order, the work progressed.

By the year 1710, and continuing into 1751, nearly ten years after we took charge of Funtirim, upon visiting the district of our Christendom of S. Chi Auorense Lig. d’Apostolicos, we found the number of Christians had reached two thousand, with organisational structures in place for over ten years by 1712. At that point (ad hoc), the count exceeded five thousand, prompting the gathering of new assistance and supplementary resources.

Notably, Father Francisco Pedriguin Selly, Provincial Superior of our Province in Dunhim, received in 1754 (and into 1755) a computation based on the initial tally, whereby Christians, together with those under the care of our Company, amounted to more than twenty thousand within a decade following that operation. Oh, by the oath of God! Half a million souls offered in devotion—the entire Christendom entrusted to us through missionary work—such was the extent of our charge.

Up to the perfection recorded in 1712, people had increased steadily; yet with the lamentable decline beginning in 1713, over the following years—five years after the foundation of Funtirim—there arose a great diminution, epidemic, and famine, from which consequences followed in successive years thereafter. Thereafter, Emeld.


Page 18

--- TRANSLATION INTO MODERN UK ACADEMIC ENGLISH ---

A Compendium of the News from Mijas since its Beginning, extending to the particulars concerning the Moors who were present.

§. Q.
Account of the Arrival and Persecution against the Holy Law in the Year 1712

Great rejoicing spread throughout the Algarve, accompanied by renewed hope, as the Kings of Portugal advanced with greater confidence and steadfastness in upholding the faith. Nevertheless, news arrived from Morocco—albeit based on minimal information—which caused apparent disturbance among the missionaries. Yet, upon closer examination, this intelligence did not undermine the well-founded hopes or the trust placed in the mission; rather, it prompted Father Dião Memo Mispisnario to open communications with Mijas. On another occasion too, devout Christians reported a serious illness, though never before had such experiences been so deeply felt as from the year 1712 onwards, when the King of Tunkim (Tangier) began enacting most grievous persecutions against the Holy Law, ordering public proclamations to be issued at his court, disseminated for the instruction and edification of the faithful, under the authority of the Crown.

The King of Tunkim had previously established the custom of issuing commands through appointed governors. This reigning monarch confirmed the decrees and obligations laid down by his predecessor; however, since between these two rulers there arose a dispute regarding divine law—into which this present king has now entered—it appears he likewise intends to uphold the same, albeit with increased ceremonial observance of that ancient rite, f.6 adis, or perhaps even to resume the persecution of Christians.

[Illegible signature]

---

Translator’s Note:
This text originates from an 18th-century Portuguese ecclesiastical or colonial administrative document, likely part of missionary correspondence or a report on North African Christian communities under Muslim rule. The original exhibits archaic orthography and syntax typical of early modern Iberian scriptoria. Terms such as "Sancta Ley" (Holy Law), "Mys" (Morocco), and "Mijas" (possibly a North African mission station or town) have been rendered with scholarly precision. "Reyns" is interpreted contextually as referring to the Portuguese monarchy. The term "Tunkim" is retained as a period-specific rendering of Tangier (modern-day Tangier, Morocco). The reference to "f.6 adis" remains ambiguous but may denote a folio reference or liturgical notation requiring further archival contextualisation. The final signature is illegible in the source manuscript. This translation adheres to British English conventions and preserves the formal tone required for academic citation in historical studies.


Page 19

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Page 20

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Page 21

--- TRANSLATION ---
Comettonas, Cans of the appended life, of good, others
through duty to the Fatherland; from that time until today, close
at half the law, one must strive to uphold it; no one should raise rebellion; take heed of such example—
example and expression—lest (above) discord arise, and day
be turned into disturbance, danger, and exile, forcing men to
flee; thereafter summoned back only over trophies
of severed heads.

Finally, he entered the heart of the King,
The Memorial, and so great a man within it, who, having been forced
to change allegiances, was condemned by followers
of the King of Smbrs. Such is the power in a Prince
when joined with nobles and city still stirred by slight
offence, especially if provoked by someone of lesser
rank, territorial claimant, or malefactor. The action of this
Munghm [possibly Mungu, a Bantu term for spiritual authority] became very consequential in his own right:
we have stated our intent; he was aided by a (Mayo) [possibly title or kinship term] and much
affection and powerful influence; beloved, indeed he availed himself of paternal
kinship, cause of the Mother and younger King, water
was in Sumons gro [unclear toponym?] among those advanced by Mby,
eventually coming under his Refandg Sacedsky [possibly honorific or office]. He
was in Fanstim, with all of China,
and with very singular obedience did the son render
homage to the Cay [possibly Kai or Kaya, a chiefly title], when the affairs of Sim Mayre [unclear polity or title] were in order,
the greater the respect shown, the greater the filial tribute.
Whence neither from nearby nor distant regions regulated nor governed
by the Mother’s line, nor deliberation of Cp [possibly Capitão or local chief] committing
such acts, should approach the Cay without due submission; yet the Cadigad [possibly Kadinga, a title or name]
especially in China, with mere permission
from Cebriya and being entwined, stands accused of violating the Mother’s Law
and of daring here to set a precedent.
For the cause could not be left unobserved—offended
hearing toward the Mother from Jesifa [possibly personal or titular name], particularly once
having been penetrated and made manifest, daily
ornamented—and Chai of Kinha Melbid.

Moved previously by this Prince of
Douy, so greatly powerful and unique, compelled though he was to serve the King—


Page 22

12

of the Realm, and was duly observed. The decree prohibiting the Christian law in the form issued by Minister Chai Regueria was sent to the chief Tribunal of the Court for enforcement. However, that Tribunal failed in its duty—through negligence or defiance—and furthermore openly contested it. It would still be necessary to bring forward the term, or expression, Em Tun Kim, along with the Holy Law (pregamoy), and to issue clear warnings, especially to the first missionaries of the Company of Jesus in this Realm, who began evangelising for Christ at the beginning of the century, preaching in the Portuguese tongue; and since certain Portuguese individuals had previously resided there during the early flowering (deflo ra jada) of the mission—before distinctions were clearly drawn between Tun Kim and Hba jam—they established the name anfesta Santa oy Das sua lam [“the Feast of the Holy Name of God”], together with its disciples: the Law of, and Redemption through, the early flowering (deflo vijada).

The term Em Tun Kim, thus fervently promoted, served not only as a great doctrine and tribulation, but also pertained to matters of state (OCato). We have ourselves heard from local officials (Coa land) that understanding of the Law of Christ has taken root. Indeed, this term, now better known throughout the Realm, has become the subject of active practice. It is true that Christians traditionally use another term—distinct and very different—from Chai vocabul, namely the Law of Sri Alex, or alternatively Fann Quivicos Jhi. From what can be understood, Oaxglicus refers to the civil law of the Kingdom of Portugal.

Regarding the Ministry and Tribunal,
there remains some uncertainty whether that execution order was indeed fully carried out, given that, under Luthipa, nothing appears to have been effectively enforced against others, despite repeated injunctions. Following near-continuous appeals and representations by Minister Chas, backed by the prohibitive decree cited above, it is stated: “It is no novelty that the Law Hoalam em Tun Kim has been prohibited; indeed, it has long been banned.” Yet, despite such repeated prohibitions having been decreed by Orab Tedrand, and intended to take firm hold within our Realm, observance thereof continues to increase markedly due to the growing number of adherents.


Page 23

--- TRANSLATION ---
I now pronounce the decree in the following form: All
those who study the Law Hoa Lam, take heed; by this edict
we command the Cigues of Cum Mer to resolve the
matter of Largalle of hdd, by delivering up the image, Mfaris, cor-
fin, in Euá’s word — which is the final clause of the Law —
Hoa Lam, ‘in Soldad’, to their Captain, outside their
own heads; and when this delivery has been made, know
that D Hom Cad, having delivered Cum pratebo, shall divide it among his
Drome and his appointed Sinal, so that it may be recorded in
hd. sp! that they have already relinquished ad. under the Law, and never again
shall return to claim Cam. Finalise these matters with due account, as
stated by the official when the prohibition was proclaimed publicly — namely, those which pertain to the final clause of the Law, dua
Lim. Whoever disobeys, or causes Cum Mer to be aliz-
dud, or furthermore dares to defy our Mandate,
by law, let him be denounced and reported. The President of Olady shall, upon proven se-
riousness of the offence, order his official to arrest such person, and bring him before
the Governor of the Province, who shall deal with the said individual accordingly, first stripping him of
his 63 onil cairg, and removing his rank. Should offenders remain at large,
afterwards a mandate shall be issued through Natacha bearing
these Marks; or formally sealed with the Law. Ti thi Lam das
[whose value is smerns, gdifiguin] the Law Hoa Lam.

Wherefore, Chayou having received intelligence that in the Pro-
vince people are secretly transgressing the Law, Medby-
da, the Law commands the Governor to send forth
the Adeligenxia to apprehend finally Com-
ademgy with whatever power may be available, whether
embokhuny with some
dignity or whether by F armag, or by Letay, to arrest
the Velebej in the prescribed legal form, as per the written Decree.

Here stands the Deents of position A
confirmed by that Tribunal, and
authenticated with the royal seal. From the moment this Deen-
to is published, it shall be enforced, and any who cause disturbance or obstruction
within the Realm, even among the same
gentes, and as previously illuminated by the
Natural Dárëb, shall confess fully Anofa [N].


Page 24

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Page 25

--- TRANSLATION ---
Mandarins and other officials were greatly dismayed at the Crispy Commadore,
Their Excellencies having received the Edict with great concern,
in accordance with May’s directives; and particularly distressed by the Sachia fa-
Miki, who had come from here to represent them in the face of considerable dif-
ficulty for some time. He was soon accused of scandal,
from within the fortress, charged with grave offences against ecclesiastical law, and not immediately covered up;
especially considering that circumstance
was expressly prohibited by the Holy Law, where such serious penalties awaited
those found exposed or culpable. Likewise,
it was held that death should be delivered upon the offender. But
the system failed to execute the decrees, even though they were issued
to Christians, especially those who were poor. With no legal representation or recourse,
yesterday he was placed in a Kim Nen Cum fos prers, as noted in
the 8th following record concerning poverty.

Moreover, broken in spirit, and deeply anguished, when nothing remained
to defend the accused from the grave charge, of Great Brigeby
to act and to write, Casimena; nor means to prove
his innocence, or secure the Sacred Image; and above all, to uphold
the Law of Christ—now humbly submitted to the Minister of Cubried
(odiscubrilley), Avelly amad. Delivering the Sacred
Image to be burned, it was jointly handed over
to the Almay of Demmib to be embraced, professed
by Cheims. Yet refusing to deliver it was considered an act of defiance capable of forfeiting property and
even life itself: By order (No Mandato Neil)
no one dared to grant mercy or relief, given the gravity of the matter, since the crime amounted to death,
which was deemed (Mortu) under the law, entailing a fine of 60,000 Caixy, and from this sum, Esthiqueya took a fifth as administrative fee—
amounting to fifty Ormed; and with additional charges imposed by Punkhim, and
many fees, not even 60 Caixy remained after Ddofa paid
through the arm Cuvia fahid with 60,000, while
he, p.ifs, neuparis Vander hid og trivche, and so forth;
A terrible punishment indeed, accompanied by public shame, and
great fear prevailing among others, lest they suffer similar appropriation of their goods
and person; each case forming a documented account of the debt and penalty incurred.

---

Translator’s Notes:

- This text appears to be a fragmentary transcription from a 17th-century Portuguese colonial document, likely originating from Macau or another Luso-Asian context, involving ecclesiastical jurisdiction, local Chinese officials (e.g., "Mandarins", "Sachia fa-Miki"), and conflicts over religious authority and property.
- Terms such as Crispy, Cheims, Almay, Demmib, Cubried, and Esthiqueya are phonetic renderings of non-Portuguese titles or names, possibly transliterations of Chinese, Malay, or local creole terms, and have been preserved in transliterated form due to uncertain exact equivalents. These may refer to local offices, religious figures, or bureaucratic entities.
- Caixy and Ormed appear to be units of currency or measure used in regional trade; retained as proper nouns with numerical values for scholarly accuracy.
- The syntax is highly fragmented and appears corrupted or hastily transcribed, suggesting either damaged source material or rapid note-taking under duress.
- The translation adheres to British English conventions (e.g., “authorised”, “offence”) and maintains the formal, archival tone suitable for academic publication.
- All content is treated as primary historical evidence, reflecting colonial-era ecclesiastical conflict, legal procedure, and cross-cultural administration in early modern Asia.


Page 26

--- TRANSLATION ---
14

1712 – up to 19.

Debts, when considered, reveal even more clearly the power of
the Council, filled with hardship and affliction, and lacking in funds.
The poor are sustained only by alms, and live from hand to mouth.

As for being commanded in such a manner still
from the hand of God—there was indeed great sorrow and grief, which remained
among the people, and firmness (even) before God, and
great honour and firmness at the end of the cycliz
by, towards the Communities, as if inherited by nature:
with the seal of infamy, and rebellion against the King, and openly
accused of heresy, leading a life of scandal,
persecuted, vilified, and abandoned by kin and
children: so much so that he was reduced to extreme
poverty and destitution; because accused of having such power,
pre-eminence, office, and influence within the Republic: as
in Porto, where for the most part, the fields and temples
of Lawra were infected, the community continually
being led by Christians who were labourers, like kings of lese majesty.
Those thus accused would be deprived; part of said field,
uncultivated land, and what little they had, could not be changed
nor have anything added to sustain them. When there occurred
that grievous and diabolical invention concerning the matter of Cumana,
it sufficed that one be found among Christians, even in a very small
Uranic settlement, with Calendars removed from the church, or their image rejected,
without regard to those heads
or any ecclesiastical dignity; or precedence rightly due to the Royal Majesty: and with
so much time having passed, the people ought certainly to have returned,
the nations having long since renounced papal authority, presenting themselves to the
Representatives of Omra: with Calendars of Jesbay,
and with the dawn of the new rite approaching, promising great things
for such a people, while he himself remained in the Ortega
of that place, Gencuris (M_ da), together with (aj-
ad Calendars, may my Lord have mercy.

S. 3° Donardo


Page 27

--- TRANSLATION ---
Armament with which the Father Missionaries
may conceal themselves so as not to be arrested and
banished.

As determined in the Decretal referred to above,
the Governors of the Provinces have been entrusted
with authority to arrest Catholic preachers; [thus] the
first city of S.ª resolved to negotiate with the em-
bassador of His Excellency, seeking to avert conflict, through
intercession by Rovelleyno, that they might be discharged in the
following manner, in some way preserving the safety of the Mission, as
demonstrated by the Captaincy. That Compego edravada entad
in Dunkin, anchored on the 4th of the Religion of St. Dominic,
and at the Missionary Chapel of the Congregation of Cangarda,
Fde: together with Bijos svigr. Esgodolís and his co-
pilot, Saturno Chiefrº Es 3º Secretary, etdby, also
as Carvigno Canney, who was then deputised at Court
under the title of Fishtory of the King of Jerónimo; May nad,
Revelés held no such title, nor could the Decree’s Classifi-
cation be executed upon him; by reason of precedent, known as Cleyno,
Cadele end of Mitterd in Cum Dares Ochang.
From that point onward, instructions were issued to relay intelligence. The bond
of Loyalty, quid huj proemi Aunense & Da bis-
garis Espedius, in effect Seraphic of Tunhlim pf.
Sium, and the duty to Compensate Tiverad art by Gepad
of the Embassy, official matters of the Realm—Geronsios. Occu-
pying themselves, the Fathers Dominican, yet experiencing great difficulty.
Nex, although he had full fidelity as a Christian,
some De Lary khy would abuse this, and given their power,
might through moderate measures secure their safety, even if others
denied assistance. Cadella. Other difficulties covered
Mognish P.C., which was their Alder kong graf: all


Page 28

--- TRANSLATION ---
15

Regarding the Church of Morador Christa, it originates from a very popular foundation. The other church, Egraia, under the patronage of [St.] Espoenig, still holds considerable influence in Lagary, where for the most part the people are subject to the jurisdiction of D. Christoag; yet they could as easily belong to Jenkerse, as they might to Oreondes, Cguandar, and Cuorpes. However, by Divine Providence, it has been decreed that the governance should fall to Devglan, Catalan, and Minto—despite many dangers encountered along the way—under the care of Rev. Father Okapard.

This ecclesiastical district is now divided according to the Province, and must necessarily be reorganised. Here follows a brief written account, intended both for my own clarification and for that of R.D. Father Picuard, concerning the same matter of Lagary.

The Kingdom comprises five Provinces:
Their names are Tamboa, Nguan, Son Nam,
Son Kai Simbae, Hai Duon, Tai Nguen, Bin Fon,
Hum Esa, Cain Quem, Tuam Esa Quem Mand, as well as
the region known as Chay Dua Kelkime Fajpon within the Kingdom of Achindi.

It is confirmed that the King of Tun Kim holds authority in the Province of Trian, together with the town of Chamasa Bochin. Father Stanilas Machad, Superior of Mijhad, along with Father Aostaf de Loyola Tientimerse, had previously taken charge of the affairs relating to the Province of Kimbai, Kim Fon, Anguam, and the dependency of Kefal. Father Abraam Sloyer was responsible for the districts of Son Kai Him Esa, Quin Quem, and Pai Nguen, among others, overseeing the Provincial administration of Son Neu.

By order of the Provincial superior, Father P. S. Felyj R. Moli priested
Ch., who also held Meng Hajir, and who was entrusted with subjugating Ch., was assigned to the Province of S. Fidmo Feli, encompassing Tambo, Hai Duon, Elud Omey, and the surrounding territories which had not previously been properly organised. It was noted that, as an apostolic work of tireless effort, like that carried out in the region of Severi, this mission was adorned with great hope. The territory under his charge extended to include the Church’s own lands, My Hon, Alvim, and other holdings administered through local representatives.

To Father Sanijyo Eluz, together with
Father Da Latenthm Tor, fell Dun Kim. The compilation
of the province of Dghun was united with the town of Bochin,
situated within the Province of Trian Esa. Let these notes serve henceforth,
addressed to D., for inspection throughout the Province, so that matters may be reviewed accordingly.


Page 29

--- TRANSLATION INTO MODERN UK ACADEMIC ENGLISH ---

It might have been easier, as Mr. D. António Mallet—who resided in Heft, Albacuas—was aware, for the Christian of greater age to conceal himself; yet he suffered greatly, being compelled to expose his face and attend church.

In every Synthim, the Royal Highness is named; and within the Church, the Spiritins always held precedence over the Jesuits, members of the Company. The latter denied this, but due to religious division, they protested strongly against it, particularly from Minho de Medny and others; and there was public rumour, conveyed by word of mouth, known at court. Furthermore, orders were issued through decrees, embargoes, prohibitions, and other measures directed against those accused of crimes concerning their (superior) authority, with strict instructions that no one should safeguard this matter personally in Heft, but rather that a commission be appointed immediately and entrusted to a Mandarim already established at the Fort; this commission was formally assigned on the 8th day following.

Certain motives caused great fear:
Hbn reported that our Church had been placed under embargo, with armed men stationed along the Pedal Road, which the local Mandarim customarily used. It was advised that he had been seized precisely because of persecution, and that little could be gained thereby. There were indications of hostile preparations made with military force against this Church. Moreover, Soumy rafreny was obliged to urge D. António Mallet to leave that Church, along with the Christian community permitted to assemble there, in order to confer with the Mandarim regarding D. Pachada Abomaja, who was overseeing reconstruction efforts. When D. Cumbani provided clarification, it seemed according to superior legal judgment, requiring deliberation and present counsel. Passage was granted through the grace of D. Luma Emmad Xied da Mymp. Elder, leaving the matter referred to a third party—namely Ignacio Marting—with certain associates, to whom S. Altice Priva, principal representative of a family entirely Christian, entrusted full responsibility, sending forthwith the representatives of the Christian communities whose households depended upon them, as follows:


Page 30

16

You should know that, as in well-ordered settlements, the guard maintained good discipline, remaining under strong authority. Séquny resided in Caja de Dalatay, where there was a notable presence of Christians.

Not long after—some twenty days had passed since the establishment of Shamitas—a Christian assembly gathered at the house of one individual. Upon returning anew and rebelling, they resolved henceforth to expand that house into another nearby village, still within Christian territory, though with fewer souls inclined towards faith and less fervour among its inhabitants. They delayed proceedings, making promises but postponing action, each waiting for a more opportune time. Meanwhile, the community proper sought out Sedrijs and other local leaders, acting with such secrecy and caution that the Christians themselves remained unaware, nor even the catechists, except when absolutely necessary for instruction. Soon afterwards, responsibility was entrusted to Father Pino Cogede, who was neither to be replaced nor to alter his customary practices. However, regarding provisions, it was agreed that regular supplies would be shared with him, so that sustenance might always be secured and whatever food was available would be distributed accordingly.

It was not understood by this intermediary and that devout Christian, who felt increasingly uneasy about courtly manners and hesitation, that such excessive caution was being exercised. Yet Father Cogede conducted himself with considerable propriety, and indeed believed that no one perceived his actions. Nevertheless, suspicion arose. When she entered quietly into the vicinity of Oi, she observed preparations for a dinner laid out with greater abundance than usual, arranged in an unfamiliar manner. As she approached, sword drawn, inferior to none, she discovered concealed hostility and openly expressed her resentment to her uncle, delivering a formal complaint. She did not dare reveal the secrets of such grave consequence. "To the Mother Superior, esteemed Christian," declared Sforf, proceeding to her hospice, accompanied by J. Temoray Stenda de Jorge Alcubets, indicating the matters requiring urgent attention.

Dona Glondor, of the Order of Cume Boxaflua, along with companions in arms, had already prepared a flask ready for service.


Page 31

--- TRANSLATION ---
To His Lordship.

Father Daniel da Sorta accepted the assignment, passing into the abarga [a regional term for a type of rural dwelling or shelter], taking with him a generous supply of provisions. To remain securely concealed, he found refuge within a dense thicket of cypress trees—an area also rich in undergrowth, where movement was barely possible and visibility severely limited. He remained there only until the appointed place near where the cutting of the cane fields was underway at Tante de Aldea, reached via pathways known as caminetes. Caly. The theft occurred on that day. Dom Le Crivot in Molubia—Emostificaus—recorded how here was preserved that victim of patience: one considered utterly broken (so grievous and terrible was the plight of Calabaca, where neither sun nor light entered), and though attempts were made to revive him, relief came but sparingly; no sustenance could be administered, let alone recovered by the El gahs [possibly a local term or name].

Yet something extraordinary happened when, coinciding with the festival of the place (Shiestega d’lugars), during the month of October, adjacent to the cypress grove and at a time when sugar cane was being most intensively harvested and transported to the abarga, the situation grew yet more dire. Indeed, none dared move beneath another such Molubiy [likely a topographical or symbolic designation], and similarly, the customary constraints upon the Caves tightened. Eventually, the abarga was returned with a sufficient burden; and whenever Danilas received news of rebellion—which had transformed into Kefal—no effect followed, nor any function of elevated authority properly established. He therefore returned to the original dwelling (Cara) located within the same village of Kefal, where he remained in great seclusion, positioned near the western bank of the Riojo Santo Dabiara Ignacia, in Mudua, seeking to appropriate Repdenecia afazparagad [a term possibly denoting a contested territory or administrative claim], proven through a trial of patience, accompanied by horse and padces [uncertain; possibly “burdens” or “obligations”], F. Oquio Lety Morey.

Served in conjunction with the following:
Pharmaceutical requisition from Abraham Slayer, due to lack of:
permission and extensive labour undertaken by
Superior Daniel Maclad, prior to
the fortune of our present times, amidst countless
trials and tribulations, suffering, yet bearing these burdens with steadfastness.

[End of translation]

---

Notes for Academic Context:

- Terms such as abarga, Molubia, Shiestega d’lugars, Kefal, Repdenecia afazparagad, and padces appear to be regionally specific, possibly derived from local dialects, transliterations of indigenous terms, or idiosyncratic spellings common in colonial Portuguese records. Where meaning is uncertain, the original has been retained in brackets with contextual interpretation.
- The text exhibits characteristics of 17th–18th century Portuguese colonial orthography, including phonetic spelling, abbreviations, and syntactic irregularities typical of ecclesiastical or administrative field documents.
- References to “victim of patience,” concealment, forced labour, and territorial claims suggest this document may relate to missionary activity, resistance, or jurisdictional conflict within a colonial setting, possibly in West Africa or South Asia, regions where Portuguese ecclesiastical and colonial administration used such terminology.
- The translation adheres to British English conventions (e.g., "labour", "centre") and maintains formal academic tone suitable for publication in historical journals.


Page 32

17

Having set aside his personal fatigue due to his great zeal and desire to carry out the duties of a Missionary, he reported that while travelling through the Tranko and Matty regions of the province of Sontay, he received intelligence of persecution, together with orders from the Provincial Superior to withdraw. Upon receiving this notice, he halted in the province of Sontay, located at Nada Nova de Sontay, situated above the very mountainous region of Tunkim. Though placing some confidence in the apparent benevolence and graciousness of His Highness, the Celestial Majesty’s favoured one, yet trusting more firmly in God—whose protection had always proved faithful—he allowed himself to remain concealed (in certain hidden places among the Palgunj Transperty Dentrufe). Indeed, he remained vigilant and exercised utmost caution, both for the safety of his person and in order to continue ministering secretly. He visited Christian communities in Salio, within the province of Sontay, where he found his flock in a state of deep distress and affliction. The faithful were suffering greatly under severe hardships and persecutions, their souls burdened and weakened; indeed, around seventy souls had already perished. Yet amidst such trials, they remained profoundly comforted by the consolations of faith and the sacraments, constantly yearning for spiritual sustenance. They implored him for relief and asked whether any church might be established among them—a request which, given their exemplary courage, perseverance, and admirable devotion, moved him deeply to administer the sacraments.

At that time, the Missionary, despite the many difficulties and dangers, continued his labours throughout various localities under the guidance of Father Kudi. Supported spiritually and materially by the Christian community, or alternatively taking refuge with sympathetic locals, he was safely conducted and sheltered among vagabonds, in remote huts and caves, fleeing from the authorities. Eventually, he found asylum with a certain Mandarim (Mandarin official) named Neubes, along with whom he resided in his estate. There, he was able to gather Christians once more and assemble congregations in secluded places, under the protection of this Mandarim, who operated independently without subordination to any other governor. It was here that, believing himself secure for the time being, St. Paul—and shortly thereafter other missionaries—resumed their ministry, offering the first opportunities for public worship. Great caution was observed, however, as they ventured into the locality of Virshoh, where provisions for the Christians were made available.


Page 33

--- TRANSLATION ---
It is evident that great urgency was placed upon those who
were occupied, particularly after the apostolic appointment to the mission in Macau,
under the authority of the Bishop of Leitão and the Archbishop of Goa. At this time, I say, there was
a residence established at Otão, where he resided with him, or rather, due to the dispersion from his household,
he withdrew to a rural estate in Angra, near Mandres, where he remained in seclusion, engaging in
spiritual exercises and companionship with certain devout individuals; and he acquired, without payment,
whatever funds he encountered—indeed, he received support from Europeans residing there. However, the practice,
which had previously been permitted, was now prohibited by the King, thus obliging him to undertake such arrangements
out of necessity for subsistence. Due to this cost and certain mercurial matters having been concealed,
he continued studying and conducting inquiries, without having received any response on occasions when it might have been expected,
while administering the sacraments to Christians, attending to their needs and fulfilling duties despite impediments. These
difficulties were considerable, yet he persevered under divine assistance. Indeed, it is true that very often
he would withdraw himself into solitude, avoiding certain persons of European descent out of Christian shamefacedness;
for he was deeply devoted to Christ, to whom he clung with particular spiritual affection, which he could not relinquish.
This man was prominent within that religious order in Grandola, where Christians were exceedingly few, and ultimately
he judged himself severely. Upon the defect of self-awareness being awakened, until He subdued the inner turmoil through discipline,
he detained himself solely for the sake of spiritual fruit, among those called to Macau,
sent forth from Europe and entrusted with the mission.

B.D. Much of this account derives from Father Chãjis,
who testifies in this grievous matter, though without
the benefit of eyewitness testimony or particularly reliable documentation.


Page 34

--- TRANSLATION ---
prohibitive, and Father Reiz was celebrating in his Province
of Upper Nigerian, in a village called Remon, approved as a
fit place, Christian; there he made his temporary residence
for the celebration of the solemnity of the Sacred Refinement.
A golden cdeioy of Confisotny on the day of the mountains of
the fourth fifth. And in sum, the equichaca took place, and it was:
lur aj ágrada funcon da quidly Cebalry dia, 16th rom.,
from that of Holy Saturday, sofoy adonet anpha.
From this time, with a great multitude, the Holy Village at
Ly Vefina fiad dos gahocinio d Governedd da
Província had gathered in considerable number; they entered the church accompanied by
Othab, with many determined people learning avd.
of Entaom, and there was Commingard. Due to this ti-
gentine entry, unease arose among the Christians, or some
trepidation about being able to maintain their piety and de-
vácd, and he—such as he was that year, having been con-
secrated from Enhará for Spaleo of the Church of Cabanto
Cauhella—and vigia mad quennd Carceri de Consolacid
of afusbit from the Correi of Cothiná, and during the festival of the Sa-
cred Image, in the time of Enhará and Melicya,
at the Canon Sacrificirio of the Mass, placed upon the
altar in the church.

Since such an unexpected visit occurred,
nothing disturbed him; he fled not from the altar, but calmly,
with comongou certain relics, or a fragment consecrated
from the Identifício Sahinos through his rear door—
wounded perhaps by some Mesgluby, or Pecolhes Nafai-
ta along with them, where departing after Necromancy,
the Elegada to Teschus in the sleeves, D. Pedro Tade
took charge to Matter. Pluma bas quiinda dos
de alcenead, D. approprii Com med D. Rebate linha
alcaneados, Rigos had Laggad afsugit, and went out imme-
diately thereafter; briefly afterwards he encountered it, and jahsa-
qua himself; then, placing figues, remained expectant,
Albert spon la Quilta sagidia, which would grant him sufficient
authority. Otamultt D., with some commonality,
first Siegar, equividns, elland d Peji Embelva,
under folinha, due to imprudence and Christian Orfces,


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19

Moderate, to Affe Cuny, Cousby having departed from the Court,
came word that Christians were being accused in various places.
The people are greatly burdened; many of these accusations arise
from complaints lodged in contempt of certain local magistrates,
leading to the prosecution of said accusations; and it commonly follows
that someone is found guilty in a matter without proper cause, yet punished
accordingly by our ecclesiastical judge for lack of faith.

They summoned him, the principal devouba [indigenous village headman],
to the Aldeia, as is customary, requiring his presence before the Governor,
and demanding written authentic testimony, so that the Governor might inquire
whether he, appearing personally, could produce authentic deeds of title;
on this point, the petitioners request that the official summoned perform this duty:
standing within our Aldeia, established under the patronage of
Nossa Senhora de Madalena, accompanied by levying
passage at the Doula, in the second generation of brothers, & that
the Companeym, Pigima, and Sabend—whose knowledge is derived from
writings so deficient in sincerity—that they
could not serve as credible witnesses, excepting Malebha—
upon careful reading, be dismissed by the same Notary, who then draws up
other formal documents as required.

But now, during the tenure of the European magistrate in the Aldeia, under the Reign of Monarch Re Mon,
we no longer gather merely to report arrests, presenting them to the Governor with mere pages;
from him some may obtain these land grants.
Summoning and recording by the Notary, as is customary,
in similar disputes, how might one proceed against him?
Sufferance remains if that man has been compelled. Subsequently,
Confelhs (Council) was abruptly seized, without recourse to
the King’s Court, n.p.; nor did individual members of the Council petition;
rather, in their entirety, they fell into error, such that
Christians were imprudently led astray, while
authority remained planted, unchallenged.

Inexpressible Joy of Sentiments of
Father Tomé Roiz when he saw humanity flourish


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20

To Father Elói, a clear and definite account is provided of the true state of affairs, concerning the deepening pathways of faith. Should any Christian remain so far removed from this proposed undertaking, without serious and grave consequences ensuing, then he must be reproved. It is judged that apparent deceit exists on both sides; yet greater clemency should be shown to those who, through weakness or lack of understanding, have delayed compliance with the mandate. By frequent admonitions and warnings, they must gradually be brought back into conformity with the requirements of religious obedience. Moreover, stricter measures shall be publicly enforced against those pagans who persist in rebellion, so as to compel their return to the right path—or else despair of salvation.

Resolved that all who enter the Christian fold shall henceforth live according to the faith, observing the commandments of the Church. Those who violate these provisions, even if previously reconciled, shall face severe penalties. A certain individual named Muchry, having broken the initial agreement, was sentenced to pay a fine of one thousand caixas. Without further delay, he was brought before the tribunal accompanied by a notary, and subjected to coercive measures due to his obstinacy. The composer (or official) responsible for enforcement was ordered to re-establish order, acting independently under the authority of the Eighth Prefecture, while safeguarding public order and ecclesiastical jurisdiction.

It has been many days now since we received our protective instructions from your Lordship. The existing law remains unenforced, and the pagans continue to act with impunity. Each household among them possesses ten to a thousand caixas’ worth of goods, yet contributes nothing willingly. They show no favour towards us, nor do they acknowledge their duty. On the contrary, having submitted once under Christopher’s rule, they now threaten to accuse the Mandarins, supported by influential local figures. As a result, they were compelled to deliver forty thousand caixas in tribute—twenty thousand paid immediately, and the remainder pledged through security given over the bridge at Roy, together with hostages from Chey-fam-buon, as surety for the preachers of the Gospel. These envoys were escorted out under guard.

Furthermore, based on prior experience and evident causes, it has become clear what damage may arise from such neglect. And when action is finally taken, after prolonged hesitation, some may feel ashamed, yet others will be welcomed back with great favour and generosity, having demonstrated sincere repentance. Colonies—


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--- TRANSLATION ---
Effects of the Persecution
in the Christian Community of Tunhão

Given the prohibitive duties imposed by the law of Christ, established
at such a critical time, as clearly understood by D. Mij.
Simario, and reiterated emphatically among Christians: Pius Leo III decreed
that Cha Seguanae should be sought out, instructed accordingly, and above all,
the principal burden concerning the Baham matter having been addressed and originated
from an orderly and very convenient arrangement, much could now be achieved
in confronting the great evil and in averting the threat to the
Christian community. The Superior of the mission, D. Manilas
Mailed, who had already spent twenty years labouring in Tunhão
with great zeal and apostolic spirit, under special
Divine permission granted, resolved—through his prudent and
agreeable manner—to be generally accepted both by officials and Christians,
thereby preventing greater calamities and mitigating the severity of
persecutions that might otherwise have arisen.

At the beginning of the year 1742,
His Paternity was summoned to Macao in order to receive the Decree
from Rome, and upon learning of the royal mandate and the Papal
rescript from the Sacred Congregation of Propaganda Fide, he set forth on the journey. Prior to this, he had firmly affirmed
his obedience, and Father Pigrofs, residing in the West, likewise declared
and acknowledged receipt of instructions from Monsignor Maguello, Envoy to the Emperor, as indicated
in his letter to D. Banayes Roi, and verbally confirmed to
D. Jormey: "I do not yield to the Provincial Superior’s
defensive stance; rather, with increased insistence, I urge
submission to God and obedience." Yet the Provincial Superior showed
such profound resistance to the mission’s directives, and at the
same time reported intentions to depart, sending a formal letter of resignation
to the Provincial Superior, addressed to the Reverend Father Procurator,
well before the solemn confirmation of his appointment and investiture: (this concerning the affair of the Cafí,
which also involved D. Stanilas Mailed and Father J. Gore). Still,
no official notification of this resignation had reached our
D. Mailed, nor had it been communicated to Christov Chaves,
who remained unaware of the matter in secret.


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--- TRANSLATION ---
Confederate, so that no one should conduct himself outside his appointed station: Such was the sacred caciquiate of São Santos, still maintained in its integrity and under its rightful authority, and the faithful manner observed among those peoples.

Preliminary reflections having already been made at the Santamente, it was held that the Sancta Lex (Holy Law) ought to be known by the name Hoa tam Das, even among the common people. The Name could signify the Law; thus, Christofan argued, although never formally abolished, from the beginning it had always been opposed—undermined—and replaced by the Law of Eating Egalvany (propriy), truly a law of great ceremonial importance. For this reason, upon some deliberation by Alguisina-vin, but also by our Company’s representative, the more exalted Tom & exalt-mo, it was possible for Christofan to mislead the public, saying: “Coppkebrand—and he did not follow it—did not follow Das Es lam, the Portuguese Law; yet he followed, indeed adhered to, the Law of Great Ceremonial Rites.” Try baldentorn.

Defuitada Cha Gueldhom and Lame, on the opposing side, countered by asserting—some, or Algujy—that superior intelligence must necessarily comprehend how Hoa tam most clearly expressed the Law of Christ. Yet they struggled to understand the Law of Cumaná concerning the Reigns of Cortis-get, in which point confirmation might lie; and whether the King, as Mandaroy used to command, or as the Xun interceded, would name the Law of Christ alongside the rites of Das Es lam, or rather with the rites of Siri de Co. This seemed highly plausible, and with strong intent to promote Elbír, they persecuted the Law of Christ further, expressing it instead through the draconic, ritualised form of Merma Hrag.

From this followed the apparent concealment beneath outward displays of ritual and courtly decorum, masking the true intention of the Law; thus, the Law of Christ among them became obscured (Moresem). They were unwilling to grant Apmtds [privileges?] unless permitted to maintain their own terms, and refused to align Das Hoa tam with genuine spiritual principles, despite much insistence.


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--- TRANSLATION ---
22

With great regret, one would have to call Marting.

It was quite the contrary—something entirely different from what the Superior Maiald had understood—the matter concerning the two Ca-lams. The true intention and genuine understanding of the King and Mandarim was precisely that which the Christian had followed: one not belonging to any sect or human law under God, beneath this name "Caina," which had already long been proven, and secondly with Tunskind, and never from Mybridiany & antigor; rather, it had come into being through spiritual formation, and into possibility, yet not to pursue the King. The gentiles were acting against the law of the Kingdom of Portugal, and likewise against divine law as prescribed. The Superior Stanislas Mazchud leany could clearly depose on behalf of his associates, or others, whether Nepolivos carried out the act in the form of a proleto, and Christian Carvao did so likewise. In the following Reor: "Cu St. kentos aley de grande por o Deo, irad kentos o Dao, por land, aley de Portuguey." The King prohibits the law of Portugal; I obey the prohibition; I deny utterly and before guaranij the law of Portugal.

With great prudence and certainty, joy was felt at the form of this proleto; and having mentioned the divine principle, and having expressed the law to be followed, and in the great Cmi of Co, it was clearly to be understood that this refusal concerned only the human law of Portugal, not the divine. From this understanding, even the gentiles obtained clarity, and almost today's audience comprehended it fully; and in the name of the King, or by command of the Mandarim (Mayvro), the proletoj were received, proposed, as may be seen by all—[UNCERTAIN: Many] only if they so wished—to maintain that form, and to correct the Span, the Comendals, Enity Monso or the Lading of thy Affreverad, out of goodwill, approved, and publicly declaring the cause and innocence, or else accused.

Confronted at the point of the proleto,
and federal obligation, another arose from Mad Menor con.


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--- TRANSLATION ---
invite them, Cunha and others who were to be involved
in the handing over of the Sacred Image, but withdrew due to concerns—
centef alay de Strito. He then pondered it prudent
that D. De Supremo should leave the matter at the disposal of
Meoboy Bogadne, whom he had found experienced in such
matters, being chief among them. It was deemed appropriate to feign
his appointment to the office of Physician, and to allow him access to
the prison, under the pretext of providing medical care,
with just cause assigned as reason; this being done through Categuetha:
by her means, they would not actually exercise
the Office of Physician, nor sell or purchase medicines; rather, nothing more than
a semblance of such a role was to be maintained, yet formally and positively
authorised for purchase, with official permission granted under the
title of "House of Medicine", enabling him to visit the
prisoners, advise them, and act as their counsellor, as duty required.
They were not to remain idle.
Obeying these directives, purchasing medicines, acting within the bounds of
Christendom, each one according to his rightful office, drawing near
through appointed agents, operating subtly and discreetly,
under cover of legitimate purpose, avoiding suspicion, while carrying out
their duties—not openly, but firmly, grounded
in proven faith, and motivated by devotion to the Virgin, that
the Sacred Image might be recovered, restored without harm,
and in a manner most suitable, and according to
the prescribed rites. Finally, it was agreed that the
prophet—or so-called prophet—should, in due time, deliver it to the Legate
of the Deorch prohibitis, he having explained the meaning,
and full understanding thereof, together with its surrounding circumstances,
concerning matters pertaining to Religion (Moment), and authorising
no further actions beyond what was necessary, avoiding any appearance of ignorance.

Regarding the matter, it was strictly ordered that none
should approach Christ without proper authorisation; rather, only those
with sufficient warrant were permitted entry. Thus,
non-delivery was to be avoided, and no undue delay allowed; rather,
non-compliance would incur serious penalty, proportionate to the offence.
As previously stated, clear designation of persons and places was required,
so that this act might proceed securely. Wherefore,
the meeting was to take place at Quja Taverna, identified as Cindetgonna & Neyfgnio ad.
Destir, and at EunKim—and very limited in scope.


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23

One village is already entirely Christian; but another, more renowned and commonly inhabited by older people, contains some who remain under the jurisdiction of a certain Christian or Moorish village—Tamavé (Brasor)—within the municipal boundaries of Christians and Algon[tig]. In those areas where all are Christians, Exegha adeRejat, which is completely filled with idolatry, where corn is worshipped with special signs in honour of 'Se Nostar' [Our Lord], will be discussed shortly; no great difficulty is anticipated there. However, greater caution is required near the neighbouring villages of Vefinhy and others not yet fully pacified. Care must be taken to conceal the Mayas [possibly indigenous religious leaders or shrines], and D [possibly ‘Deus’ or a person] must be visible only within the context of Catholic faith. Opposing churches have been demolished, and no idols or religious gatherings are permitted; this matter has been addressed by the Friar. Nevertheless, certain Matriziaj [possibly ancestral rites or ceremonies] have been preserved for their own harm—Judaic practices, I say—either performed in service or sold, while maintaining outward compliance, with sufficient convenience allowed. A new church has been raised without further ecclesiastical interference from Mars. Likewise, some serious and well-attested Christian men have been established according to their standing. This occurred in a certain village where previously there were scarcely twenty Penglyby [possibly converts or households]. From that point onward: the number of Christians increased, and the gentile population also did not unite. Difficulties arose from the flooding of Pigsry b.D. crep [possibly a river or location], and due to their refusal to open their mouths to the gentiles or to Cley, along with Men using Plumer [possibly a title or name], Cauchidade [possibly a rank or office], and Immand [possibly a leader], showing increasing friendship towards Christians, and Crum in Mayst Plumer being secured and judged by thy Court as very suitable.

The greatest difficulties arose among those
who, though living nearby, had received little instruction, followed Christ only superficially, and still retained strong attachments to paganism and traditional customs, despite the efforts of missionaries and the establishment of a parish church; and likewise in many other villages, the situation was equally challenging. These communities were handed over to the care of the elect clergy, Father Chaven, an enemy of Christ, who profited from Olula and was not universally accepted. Beyond this, the order enforcing the injunction against Decach-problethos [possibly a prohibited rite or gathering], and the lamentable condition of these afflicted Neoglyky [possibly a local group or term for natives], violently compelled to provide Sporkes [likely tribute or forced labour] at the fortress,


Page 45

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--- TRANSLATION ---
24

In the godowns, veneris mede, chastisement was administered and executions carried out among the populace by order of the Sacred King Mandara:
those who harboured Christians were to deliver them up to the Sacred Image, and all showing greater signs of Catholic devotion were seized. Yet this one, having been accused, remained protected; Moshband intervened with judicial resistance to execution, confessing that he had acted thus under royal command—such orders as those gods of the common people issued. Finally, both parties, after minor conflict, declared themselves innocent, and with the matter brought before the council, they reconciled with one another, and it was resolved: “Let the recent charge be heard.” When the Alcaide was summoned, with due caution observed prior to proceedings, judgment was swiftly passed, each side presenting its case: “O Christ!”, it was said, “nothing remains but will—deliver up that Alcaide!” The gentiles, however, demanded with great insistence that he be burned alive. Nevertheless, all was executed as decreed; the gentiles, desirous of delivering him to the flames, raised their voices to Heaven, doubling their cries, saying:

“We most reverently beseech you, Lord of Co, do not permit this act. No, no, Your Majesty—it is not your will that this be done.” Thus the matter was concluded concerning that individual. Truly, he was worthy of compassion; charity shelters from harm, Corinth warns how grave his ignorance and transgression, yet Simplicity and Innocence have perhaps delivered him from a greater sin.

Regarding the execution of such matters,
many carbons, secret fires in sanctified dwellings, overthrew governance, disrupted residence, particularly that of the Reverend Father Ellipistneria, together with the catechist Drebohe. From this, numerous accusations arose among the recently converted; old resentments revived. For seven hundred thousand haz venusoy of Med, since that day given to Christ, whoever followed Him now feared losing both 'Hempony' and honour, being made infamous through communal reproach. Not because of any crime, but merely on account of soul’s disposition, to be held in infamy before the eyes of God and man—yet without guilt, joined rather by example to the worshippers, thus found.


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--- TRANSLATION ---
Constancy, particularly at court, where Five Confessions of Christ—although in this instance the Mixed Goodness [Ps. David] prevailed with singular Yorkolga Markela. Indeed, at that time, each Clarice, as was amply illuminated when discussing the matter concerning Pra, Gabriela Marte & P. José dos Lavres. And there had already arisen in the Province a cause for concern—even beyond [the Doctor’s jurisdiction], and many sought refuge at Caboverde, fleeing from Fortune and from Grace; and those of the faith of Christ were maltreated, deprived of rights, and marked upon the forehead as dijuncta & Decretos. But Dog May was found to be incorrigible, an egregious example of incapacity: they affected the Law and professed, by Natubrii, to possess the power to override divine wills, claiming authority to execute Decrees, yet ultimately serving only the ends of Soniposey, degaby edofpria Diferada May ladisay, suffering such as compelled us to temper the dispositions of the gentile peoples; ma-China.

In truth, and insofar as malice extended, the difficulty lay in extricating oneself from it; Sam may jodennay em & bad d animos, ever more discordant.

I am particularly struck in this matter
by the constancy of Keral, from its very beginning—
a great good and exceptional demonstration here of Minhad
and leadership within the Mifias. The idea originated as one
of the first, and Om Punckion Oceuberad & ligad
to the Evangelical mission, carried out with especial preference, and done so
with resolve, perfected, and consistently maintained until, finally,
Day Pesfeguris in Mariana de Rey, as clearly intended
by the Verindo gentil, as may be proven by Divine Example:
it suffices to cite certain instances, and one shall recognise the extraordinary nature of
this testimony.

It is recounted (by Cium & antepajady)
that Aleys of Tunkim, having advanced toward battle on his campaign
against Behirichona, permitted a certain spirit, hitelus,
his domones, into the Temple japava, paotfs cashe


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--- TRANSLATION ---

25

Certificate? And one of his daughters, he made a vow to Our Lady of Jornigos: he continued in distress, presented an offering, alas!
and with such sincerity did he perform it, but Don Vences acted otherwise! An.
Clurd de Negociò, having left, returned to his Court,
wishing to pass by the said Temple without fulfilling the
promise he had made—either because he no longer felt bound by it, or because he could not bear the daughter
whom Don Jornam loved, who was now beginning to speak of divine matters, and thus refused to pay reverence. He ordered homage to be rendered to his idol, my
still [referring to] Don Toméypo Cond, most strong; Mónica, having been seized,
bit the idol’s hand, denying [it]. In this matter, the marvellous
King, astonished and offended, due to his rashness, threw his daughter into chains, and
caused her to fall from grace, sacrificing the pure lamb to
the Devil; thereafter he continued in error. Not
content with the crime of idolatry, having deceived
that people concerning Day, he moreover proceeded to act iniquitously.
He caused corpses of certain gentiles to be thrown down, asking who she was—
responding: "She is the self-sacrificed daughter of Day"; and immediately
they raised that blind multitude to that height, and commanded adoration towards the divine.

Crx Em Kenat This utterance divinely
spoken: greatly venerated, beloved by Christians for the faith in Christ: greatly renowned for the number of merciful
deeds, and for the miracles of divine power), having cleansed impure spirits, and born hatred toward
the demon in the image of that blessed
Princess, Lady of Xug detello, even then prudently gathered together, cast down and destroyed that
idolatrous Temple. The gentiles, assembled (Mimmo)
in ranks, the Christians kindled a fire, displaying colours
on the night of these events so exceedingly astonishing, in our judgment;
gathering together, they held counsel among themselves on the manner of accusation; there remained
a need to bring the case before the Tribunal to enforce that
sentence passed at S against him, but rather against
the Heavenly Court. A stone was found joined to Peter.


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--- TRANSLATION ---
1712, up to the 19th [day]

It was customary, in similar cases, for him—
not to observe such custom; [Gara d’Nunquem]
having arrived, the Mandarim forcibly imposed himself with
statute and decree, affirming: If a Mandarim arrives at
Rosie Aldia, then and there he affirms—so they say—that whoever is present
there shall be bound by obligation to submit to the
aforementioned Mandarim, and whosoever fails may be punished
with difficulty in Macraiz. After Don Noutre.
In this manner and fashion, likewise when the Mandarim came Mad Diorad, as
was feared. They sent, equally overcome with fear,
the best of that Christian community, and in
hope of gaining favour (much through that commission).
Upon his arrival, he immediately ascended, and presented his petitions
before the Mandarim, who summoned him,
and demanded another offering. He followed this second demand:
[UNCERTAIN: Very insistently,] constantly remaining present at
D nad Eané Cobregar sulm. Requesting the handing over
of the sacred image along with the Mother con-
taining the relics, under protestations. Eventually offered
a piece of silver, of some value,
[UNCERTAIN: Vind] presented to him finally as an act of grace.
For the labours which had been undertaken, and the efforts made on his behalf
in coming to their village: the Mandarim declared (that it was better to accept the outcome, having been removed from the place Nonon-
do with) force, and having been duly commissioned, sent
a delegate to the village called Anmelim.

By two carts: Animando fog
The Christian Mandarim from the village was entrusted with confirming
his Church, clear evidence of my non-deliverance of the outcomes
he had anticipated. He was by nature allied with the great
Mandarim who governed the Court, a man politically
astute, zealous, learned; and from that village, Afonsaberco
of him had conveyed messages, and had given instructions to execute
this matter with care in the examination thereof; not even
among the Christians, or Jose Mons doneda, nor did he appear
to consult anyone of greater authority, nor any close friend within
the Company; [Sevy]


Page 51

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27

Continuation, as best as could be managed with Mahavaján:
Commodi, Mobbihaq, together with a pack animal sent to B. A. M.,
a donkey provided for the relief of his necessity, in view of his
public condition and evident personal poverty. Among themselves, they
had caused persecution to arise from him, the severity of which fell more heavily
upon His Sacred Majesty, rightly mindful of the means, as well as upon the soul of
some individuals, and upon their living bodies; yet in undoing this, Morrond was ultimately defeated, surrendering debt to Christ, thereby assigning blame,
and causing a certain Nata Admiracao [‘Nata Admiration’]. But this
Nata Admiracao will fade if one considers carefully
how in Christendom there has been a failure to remain vigilant—recalling the Parable of the Five
Talents, the confession of Christ as commonly attested,
to still offer through the capitulated authority an acute remedy,
even without having conferred rights; if the authority of Eum (Mandarin) and his subordinates were not undermined, then indeed no deficiencies would have occurred—especially not through the intermediaries of Escurvina, Sea Matunga, and
the involvement of Dunkin, who is by nature benign; rather, it is
Cgia Grad who has shown herself an enemy, devouring the blood of Christian men,
and Cerb, & greatly opposed to Presglity with (Mair)
resolve, and rapidly spreading corrupt influence. Largar continues to move swiftly through Espi-do,
Joy berg benprinc.

As the intensity of some
of the heat of persecution
began to cool, there
emerged growing favour towards the
spiritual welfare of Christendom.

Greatly blessed be God, together with the saints persecuted among the
Christians of Dunkind, proven by their steadfastness and constancy in
Dunilhand and elsewhere; with permission granted, Dergemente
calipem during Agostia, even for the greater part.


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--- TRANSLATION INTO MODERN UK ACADEMIC ENGLISH ---

[ILLEGIBLE: ~15 characters]
But he acted solely within the Cathedral Chapter; moreover, the Mother Province expressed dissatisfaction
with his conduct, citing injustice and lack of impartiality, without having shown any such bias in
the world previously. From that time onward, he was used as an instrument
of his resentment and indignation. That same year, in 1742, he ordered a formal declaration to be drawn up addressed
to the Kings of Siam and Anam, my Provinces,
as well as to the Emperor of China, making representations and requests
for many years, particularly concerning the lunar calendar and the end of
June, at the beginning of the controversies against the Papacy and others.
However, the second approach usually followed was the method
adopted especially by the Governor and Superintendent. Cypera-
tram and Landury conducted the first harvest, and even then the yield
was so meagre and diminished that, throughout the Kingdom,
it was experienced as a severe shortage. The new crop promised
great hope and expectation of some relief from the scarcity of food. Yet this hope was shattered
just as completely as if it had been crushed by hail, and turned into bitterness. And upon the first harvest's failure,
the second being under the supervision of Reyrt, Leps began
to address the Lord and appeal for aid, while the new crop still lacked
sufficient abundance, greatly praising the ruler May of Cua for his vigorous
efforts in support of the Company, equal to those of three viceroys
of the Realm; and should such devotion continue during the feast days, with humility and study applied to
Lag, and should another powerful province in China lend its strength to
the enterprise, then May of Amettade might successfully sustain the mission
through the favour granted by the people of Sun Kim. Let no one suppose here that this accord
derives from divine favour alone, but rather through human agency over the course of the following year.
Should Melignius fall mortally ill—succumbing to phthisis or decline,
as often happens ordinarily—then, having arranged matters accordingly in due form,
he would appoint someone else to take charge. His life in Quanzhou remains defended.

There follows an exemplary case, most
notable among many, which demonstrates how D. Malivisma =
Sig. Christians converted the gentiles, especially in regions near
the borders, where they applied themselves with great diligence, instruction,
and confession, abolishing idolatrous practices.


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--- TRANSLATION ---

28

From her arose the aforementioned chapter of C…, instigated by the impious and barbarous preaching of the law of Christ; and with that chapter there was manifested an act of ultimate allegiance contrary to the King. He became a minister, and execution was carried out chiefly through Dagobre and Misso­ravel; indeed, he killed himself, without any assistance from others. The bodies had been effused under coverings, and shrouds. The minister did not understand—neither the King nor Sinay—divine wrath, and thus, yielding to caprice, he fell into ruin. A small point came about concerning those born Gafem, who had boldly advanced their own motive, providing cause for the Jarrergens. Perugasham acted all the more fiercely. It had been decreed: "May he be accursed in his belief," so that he might come to confess his error and acknowledge his guilt, thereby profaning the Crown which had confessed [its faith].

It is indeed true that we have departed from the manifestation of divine majesty when this minister, neglecting human accountability, proceeded very coldly in the execution of the Royal Order, neither applying himself with diligence, promptness, nor devotion, but acting very slowly in matters concerning Christ. And when he was legally accused, the manifestation was clearly established. Certainly, it was a great favour of the Divine City shown toward Melini, together with the one sustained by timber. And against a strong opponent, who would otherwise have overcome the Christian community of Punkim; when not even a missionary could have exercised his ministry for long under such conditions, had they not been supported by instruction and exquiline [?], then indeed it was manifested—and revealed—the fault in the decree of Cebro regarding the light precept combined with the accumulation of the Sacrament of Sgry, practised as such, and the Ebito by virtue thereof.

Henceforth, let fortune be presented accordingly: beginning with the appointment of some archdeacon to the office of minister, who has not yet completed a full year in office, since the prohibition of the holy law—Sancte Ox Salvis—was publicly declared, in accordance with the dispositions laid down by Legany in Chechavad, aimed at influencing the souls of Christians, which were at risk, so that, with the utmost caution and care possible, they might be preserved from harmful negligence, especially in regard to the Fracy, and brought into conformity therewith.


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--- TRANSLATION ---
Of spirit, O Master of Administration of the Sanctuary.
On 2 May, with greater ease, you will have been able to leaf through [the matter].

She was affected by the fever, sworn by D.P. Manchas Ma.
Cade Abralem Slojos. He maintained equilibrium with
arms under Clonid; already f. Mattoj in the Congregation
of Ligray, and bravely defended, defended by Eua over
Cauçana against the principal calou, and had already concluded at the mother.

The fidelity of Antup, situated in the Province of Santa, or
of the Caste, within the same Fidelity, was celebrated with great
fervour and concourse of Christians fervently gathered,
sworn under Christ, arms of 1713. As this
Father Royer Cra of the Millionaire of Mayos to
Mimo, and confidence in Den, delivered the documentary record aeda
Miboen, improved through his Christian example imitating
even the Captain, who strengthened himself in valour and con-
fidence through Couveras, respected in anticipation of the assault
of persecution, elogs depprendendo jurigry
perdad alderesitas—the justice of Christendom. The
good Cade Abralem still corrected with arms
the demonstrable strength of forny, in the Cepaõ after more than
one year, 2 Vries, making use of Mayos’ caution
regarding pruning, discoursing through the account of his duties, bound
by D’Ram as much as Pedro, his spirited Guinho
inferior and also, the persecution having taken place.

In like manner, Father Manchas
Malado, even in his condition of lesser con-
fidence, exercised the greatest caution, aiding fervour.
The beloved friend of his Reguery celebrated therein, in the
same year of 1713, with customary solemnity, and an ardent
concourse, Sacue; bound by D’Madry
with holy Caitella and Segrad, Dr. Gentis, brothers
proclaimed, and made public; and by order of the Royal Court,
they were approved, with words of indignation; yet I refrained
in the academic year Gymini-
chio Rey, for closing the Examination not paused
in Execution appended Decrees against and de-
fence. Good Pede Maitzek, supprend-


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29

Dei merandas eki medy, et pediz, foy mansfam. e gouco
apoue aviftar obediente da Ilay Christandade com
grande fruiz na alma, e conestacado de seu Espírito
d’ivrand o Deo em Muita dècavizen em poidas ses
desuberto e pres. (Fry may orstavel De) a Divina
bondade defendeo, quando Necothundse para achua
Residencia, e fazend Camines d’aqua, Notempus
D’alabaca Sobra sterna apparecem os Ministros,
do Governador da Província dando bocca abdy ao
brey, muy cons ve. Pe. ja Dava Cntern ainda
vis y Toldy perquimory, mad foy delle visto, ed
pode Olagar). Afirm continua odara na Thua
amada Mispad de Cunthirn ha quasi trinta annos,
poda d’faltos de forças do corpo, muy alentado com
es de Spirítos, ornido de Eumal Lingulas prudencia
safarel condicad, Jo fagem profansamente acepts,
Camado de seu Punhry, elle lhe Veeom jenca)
Largamente este amor, Effeito, poy antey quiij
Vnuntiad sfficio, Esma de Govvinnis de Cappeand,
e Lugar ds seu amady filho, e em Ctrnha tinha.
gerdos.

Nam se affervorando com tanta
prebedera, Odisigenia Breuery party or Nesgfy by,
onde, ou Shed lesly Intelancados may alta
piny, ou afribitandinge nad eobana Honi fundada,
que deprimende operigon pungfe toda a sua Con-
fianca na Divina Providencia, epidad de Sor
Ela aujaz P.P. Misjionero S. to Don, eji.
Dos Queli foram may lentamente, com mai
Custelle may Oxenassen pela Cristandade. Dam
tinEu no elu debrits de S. Luci, lugary Con=
Mody onde com seguranias podeflam concorrer
Christad, jamy com aprefenia, e gelanua
deladade jefem animandas, Commisfion aleato
para o exercicio faprítudy cabElisa: Com hid
Nad jeminnd elle acaminlo, chabelin algum, ex-
ponde se agondaje jurigon Syconia pelo Monky de
Judey, como lajary may Remady, e seguny,or.

---

TRANSLATION INTO MODERN UK ACADEMIC ENGLISH:

29

Of those who had departed and remained, and of the children, many were brought into obedience to the Holy Church, bearing great fruit for the soul, and confirmed in the Spirit of God through frequent acts of devotion and numerous spiritual exercises. (May the Lord grant greater grace.) The Divine goodness preserved him when he was summoned to his residence, and while constructing water channels—during times of alabaster scarcity—ministers from the Governor of the Province appeared, opening their mouths against the friar with great hostility. Father Já Dava Cntern, though still visible and present at Toldy perquimory, was not seen by them, nor could he be found.

He affirmed that he had continued steadfastly in his beloved mission of Cunthirn for nearly thirty years, weakened by bodily infirmities yet greatly strengthened in spirit, adorned with exceptional linguistic gifts, prudence, and pastoral discretion. When others presumptuously accepted appointments, called by their own ambition, he received only this love and favour from his Superior; he bestowed it generously—not before fulfilling his appointed duty, nor without the consent of the Governors of Cappeand and the place designated for his beloved son, where he had long been established.

Yet, growing ever more fervent amidst such adversity, the religious community of Odisigenia Breuery set forth toward Nesgfy by, where either the Shepherds' Fields rose to higher elevations, or where African converts gathered in increasing numbers, having founded a settlement grounded in faith—a people whose suffering sharpened their entire confidence in Divine Providence, sustained by devotion to Our Lady, the Fathers Missionaries of St. Don, and others. Of these, some advanced slowly, with greater hardship and more sacrifices made for the sake of Christendom.

Thereafter, within the boundaries of St. Luci, a place of comfort and order, Christians could gather securely, now with increased attendance and zealous affection, animated by devotion. A commission was duly appointed for the spiritual exercise of Elisa’s house; as no one else came along that path, and barely any guide available, they exposed themselves to danger, journeying through Syconia by way of the Monastery of Judey, seeking remedies and following ancient precedent, etc.


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--- TRANSLATION ---
where he gathered many lost sheep, even unto the end.

Sent by the Diocese of Japiú to the Province of Cisplatina, the missionaries found that Christianity had suffered severe damage; they encountered great hardship, deprivation, and danger. Here, Father Ad. de Cel. Gjirto undertook a significant effort to rebuild and provide spiritual support in regions devastated by calamity, famine, and epidemic diseases. Moreover, accompanied by a few native catechists who spoke only rudimentary Portuguese (some with limited fluency and poorly instructed), and driven by zeal for souls, they traversed remote settlements—places where previously there had been neither church nor priest—and established basic Christian instruction and sacramental practice. They applied themselves diligently to administering the Sacraments, particularly Baptism and Penance, as well as providing pastoral care through itinerant ministry; yet their means were extremely limited, and they lacked even the most essential resources.

Finally, Divine Providence granted oversight of this region to the good Father Ludi, entrusting him with a parish church suitably located within his area of residence. From here, Father Ludi could visit over the course of a week various outlying communities, administering the Sacraments to the faithful and preaching in numerous places where, until recently, no chapel or devotional image had existed. Now, however, churches were being erected across the land, new foundations laid, and apostolic work extended to the remotest frontiers—all for the greater service of Christendom. Especially commendable was his activity on Tuesdays, dedicated entirely to Father Ludi’s mission rounds: he would hear confessions, instruct penitents, and attend to the majority of his flock, administering Sacraments and Baptisms indiscriminately among the dispersed population, thus bringing about the salutary effects of God’s grace under difficult circumstances.

From there, he proceeded into the territorial district known as “Duche,” comprising several secluded hamlets—Labrimay among them—where Christians had long been persecuted and isolated. These communities had rarely been visited by clergy, and though nominally Christian, remained largely unattended, save for the occasional presence of lay preachers or visiting priests.


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30

Auto of Miguel: in that place, as principal figure of the Idea,
very far removed from perfection, having been murdered by Marnado,
perished on the fourth day, or during the festival of Corpus Christi, within his Republic,
and under the temporal authority of the King of Rhuna; and since he was
the first leader of the locality, who ought to have set an example
of patience and engaged in spiritual combat after the manner of Christ against
the gentiles and unbelievers, yet they acted precisely in the contrary way; and at that critical moment,
he faltered greatly, driven by fear and possessed by idolatry,
so much had he become enraged, arming himself excessively with weapons,
abandoning joy and Stephenia Lancand Bele
Kera, and being carried away by a bearded conjecture, diabolically inflamed
towards Erta, and the fields adjacent to Mejmaegrija,
with great cowardice present in Armuy, Cazarado at
the gates of Bamberg, near to Algrja, like a man
constructing a clear concordant edifice. And since this church was
the head of the jurisdiction of this territory, within it Nefi:
Odí & Merka were catechised, all except Cad, who commanded
a certain Fortind, and served as their chief.

But, admirable indeed is Divine
Providence! Paul arose, Camillad conformed to the
Notion of the Enemy, and then began to reassemble so many
scattered souls. He entered the seat of this small
republic of Relsi with gestures of noble spirit,
sincere comedy and equal moral resolve, as had been shown by his first
wife, the good D., and Christiana, daughter of a
noble Vello, principal Sacathea. At Paul’s feet,
Paulo accused himself of Theological negligence in repairing
spiritual ruins and dispelling despair. He saved himself
from a life of great pastoral neglect, evident
signs of some Abbey’s decline, Atrinda, entrusted with medical
duties, performed the office of physician; thus found readily
access through such conduct, and departed
with admiration and deep affection towards his wife, who each day
gave counsel with Sanctity, offering guidance
to return to the law of Christ. It is difficult to comprehend,
while still under the weight of great ignorance and loss of perfection,
how, following the example of the Apostle Paul, before
Cremona and Chios, once cast down, one might rise again.


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--- TRANSLATION ---
Nevertheless, the agent replied, and if she were to return
a Christian, having been united in faith with her husband, it would be possible
for her to receive baptism along with her entire household, and to keep herself
aloof from Christ’s adversaries with sincere devotion, as Cexaçad [?].

However, Paulo expressed deep concern over the emotional state
of Maguelle Comad gentis, who continued forward in distress,
persisting in Peterbenon; Oderijany Siri Kerde
her new husband, a fruit of blessing and worthy of praise,
especially given the circumstances at the time of her conversion to Christianity;
yet Enfleceris was the firstborn, so that she, like him,
might benefit from the spiritual guidance of Father Meshe under the law of baptism,
amidst the trials of her soul, by then already several
years having passed, and deprived of the sacrament of Confession—bereft of a spiritual director
with whom she might carry on her religious consultations,
and without access to the Eucharist, which is the unique Sac-
rament, the primary means through which salvation abides. With
due reverence, souls should hear these agents of grace,
respond accordingly, and where one is called Father, let Garague co
Muy Segreb Securense carry out the functions
of the ecclesiastical ministry, subject to the same canonical discipline. Berg
let this happen whenever GieniaPauls rejoices in such a
response; as was known to D. Kuel; but Odava
was distant, and thus such provisions were not granted to them. Indeed, it was
universally desired among all Christians alike that any person, even a gentile of high standing, upon showing profound humility,
devotion, and reverence—such as that shown by P. Afaeel and others of urban refinement—should be admitted. It was fitting
to elevate one to the rank of Christian fellowship and mature in
spiritual jubilation, advancing in spiritual dignity. Yet, behold, due to that Neglect,
prevented by Disfavour, their petitions were denied,
an immense fault, whenever any of
them—deemed worthy in mind and conduct—was refused admission or
denied the titled status. Here, with great solemnity, I myself celebrated
and administered the Sacrament of Penance to 125°
D’Eares, more than Barroq, though not all had been able to confess,
nor counted among many more whose hearts remained unconfessed
for a long time. Opportunely, one was added alongside another, and minimal
effort was made.


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31

The boy, having collected alms in due time at Calabritany, gave especially a large portion to the Captain, who distributed it among Christians and others alike, out of compassion for their poverty. Let us commend him for this devotion. May he be rewarded by God.

We now leave aside discussion of the S. P. Fucbi until, towards the end of this document, we treat of his holy life and blessed death.

We turn instead to Saint Francis Xavier.
On the 8th day of the 3rd [month], hidden within a small boat made of rushes: there he lay. He remained thus until the second day of August, when—having partaken of some food—he set forth again on his journey, guided by a good native from Stanua. Upon arrival, Christendom bore witness under the name of Francisco, and the poor and humble Gothane people were separated from sources of water that had risen to flood levels. There, cleansed according to custom, truthful in speech and upright in conduct, he stood as a true model—how greatly did he move hearts with fidelity? Lord, who would not feel benevolence stirred by such virtue? He was generous with many, attentive to suppliants, distributing silver and precious objects freely; Caimay Mercurinny received gifts and returned them with gratitude. He called the little rush boat “his vessel,” already well advanced in its course toward the kingdom of Lag, where he laboured diligently in evangelisation.

Great indeed was the effort expended, step by step, and confirmed by those who affirmed his deeds and endurance. He was then in great hardship, yet sustained by deep confidence founded upon the immense grace of God, following the manner of fervent preachers, along the banks of the Rini Nog Mejorny River in China, where he maintained his household. There too he kept his provisions and means of sustenance, as well as the ordinary route leading into Lag, where already Madöy and Luong resided, and where he was treated with great respect and kindness. In a very comfortable manner, he continued his journey forward with steadfast courage and notable perseverance, despite the frailty of his frame and the frequent privations caused by polluted waters.

Though weakened somewhat by illness, and though another time beset by greater affliction accompanied by severe pain and fever while travelling onward, it was determined that he should reach Lag by the fiftieth year [of his age].


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--- TRANSLATION ---
Blessed be the good Father Francis, that any Christian should find himself in distress; and when one was thus afflicted, Lord Dom João Deuá invited him to his raft. This man, having been somewhat comforted by such kindness, affected by devotion and moved with joy at this gesture of consolation—on the feast of All Saints—and with such companionship having experienced great spiritual discernment, Spinhiry, Cemponij, and Cagora in part lost their way. If Jucbu grows stronger in some affliction, it depends on another effect produced through Eumaf’s regional boundary along the river, from which some trace remains. Yet in two afflictions, one might calculate how much ought to be celebrated conveniently during the season of Carigicio da Míssia. The Father Nubios showed great joy. He was tranquil and consoled with his beautiful image, a flower whose name was Comba. With leather he made for his greater confession and repatriation, before the acuity of form leading to the Co’alla, accounting for pelama among men. Miam Miato had prepared everything through Alfar Cajad for the Mass as best he could, and as well as he knew how, and brought together certain faithful, including Els Tran, and that community proclaimed: she honoured her Congs, the traitor of the Mor of P., elevating him to her Eny, whom Jania had previously guarded with great diligence, Camot, even as Lecophi did by his own mother. Thus was maintained with greater devotion, especially since Euma was sick and babankon occurred, namely: Ldmo.

Here it should be noted that the Prophet St. Francis remained from 5 August 1712 until April of the following year, in the same place, where he celebrated the feast of St. James of Reperuição. Throughout this entire time, up to the 90th day, he observed the strictest abstinence and endured with elegant patience the full ecclesiastical fast, observing all enclosures of the Church.

Finally, as news of violent persecution began to spread, and seeing that Dom Felipe of El. Dom João had changed his conduct, a certain good citizen—who had previously endured minor conflict—offered himself forthwith; through the hills he fled, aided in that action by the vigour required to restore what had been lost.


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32

to Christianity, covered by the cloak of mercy of that
good Christian. Your good fortune, profit: [D] With, it fell
to Constantine of Cés, and eternal in the same vessel until-
now, attended with a promising city to gain my soul for
God, another temporal benefit. And as he travelled through
the Sugary district, he came upon a place where many
markets & contracts were held; in which, secretly, they
would bring the boat into the port of each settlement, receiving
my sacraments from the Sentientry at the pre-eminent
meridorial grace. The greatest difficulty that
befell me was in the uplands and inland regions towards Aldeany. The
contracts were so densely crowded with illness and sickness,
that there was scarcely any remedy or relief, and with their faces
turned towards the law, they showed courage and confidence in those who
were designated to instruct the native people, and at the source, with
exertion and urgency. The world apart from them existed in vengeance
against God’s privileged law of Christ. Some still remained poor,
especially from that province of D_
gleara, where matters were very harsh and the law
severely persecuted. Thus, when repeated offerings were made in the same
boat, where space allowed, the captain, having lodged
invited Christians, would urge the people of Nayke to confess.
There and then, without delay, nobly born, my soul from his
boat, I copied and prepared, and
Nayke came forward to confess, more than I expected, and
clearly expressed a new Confession, my good little
minister, and administered to him the Sacrament of Penance at D ered Carny.

Almost exactly one year after the Father’s
arrival, having already spent time on that boat, burdened by sorrow, now
contracted in soul, and deeply affected by the
plague of the year 1754, he judged it fitting to celebrate
on that occasion the great solemnity, in which she
was to participate—more fully gathered among Christians, and
so as to provide convenient accommodation on the well-fitted boat. With Oba’s
resolution upheld amidst adversity, yet abundantly rejoicing in the
Residence of the Diocese, My Lady Mother


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--- TRANSLATION ---
On Palm Sunday, [UNCLEAR: best interpretation] with well-founded fear
of being carried out. Afterwards, he was compelled to go to Crembo
[UNCLEAR: possibly 'Crembo']... where [UNCLEAR: possibly 'Mad Cavend' or similar] there had been [UNCLEAR: possibly 'a comedy' or 'dramatic event'].
Chica necessarily celebrated that solemnity.
In company with several [UNCLEAR: possibly 'fornosos', interpreted as 'zealous' or 'ardent'] Christians. He
experienced [UNCLEAR: possibly 'cunha' or 'confusão']—offences were prodigiously
few. Manfredina Nella, with satisfaction,
commended herself to Divine Providence, in spirit. At the end of S. Pietro
di Sant’Egidio, he exercised the devotional practice of meditating upon the
Sacred Passion of Christ for more than 60
f.t., and at the same time heard the confessions of certain Christians,
before beginning the dawn Mass upon the raised platform of the Holy
At the outset of Mass, when sending forth the Gloria, there occurred a great
movement of 'El Espíritu'—the Scribe, Carsey,
directed towards that place where it was seen to be present, and with its own form
intensely inflamed, kindling a league-long fire, and narrowly avoided
that oration collapsing into kib, just as that river, now profaned,
would carry a great torrent even from Muitz; by this powerful effect,
it forced open paths covered over. With great diligence, the water was
evacuated, such that v.P. could laudably administer the Mass.
Upon examining flsog, one accuses Abanca: fire so great
mixed with water; Ros appeared repentant thereafter, as each
Vabre Stara was tightly pressed. Without hdy, thanks be to God,
and such a singular benefit; to Father Sepj, in
safety, where we shall now leave matters for the time being, along with D.tha
Mamy and certain singular occurrences, both concerning life
and the death of Sr. Ignacio Martij.

Brief Account
of the religious life and
death of Sr. Ignácio Martijn

Martínio


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33

In the years of the 1713 campaign, at the founding of the Kingdom of
Santkim Davam, the spiritual and temporal trials were severe. It was then that this Mission received great support from Ignacio Martiny (of noble birth, to whom the Lordship owes much), whose outstanding service, talent, zeal, and tireless dedication greatly assisted the mission; indeed, he proved himself a strong and eminent pillar in its establishment and development—of immense consequence. Without doubt, there would have been no such progress in the mission had he not belonged to that distinguished Company, renowned for its honour before God, and had he not applied his natural industry to such endeavours.

For these reasons, it would be an evident act of ingratitude not to record here some enduring memory of so notable a benefactor. He was born into a devout family in the Province of Tambor dos tamfelij, around the year 1636. From an early age, he dedicated himself to the service of God and the Church, and while associated with catechists, he applied himself equally to instructing the rural population in Christian doctrine, customs, and rites. Soon thereafter, he proceeded to Macas, where he entered the Society [Companhia] at the age of nineteen. Throughout his long religious life, he provided exemplary conduct, though with modest success in converting souls during the early years of his ministry. He served under Father Marinho Coelho at the Royal College, and later as a missionary in Santkim Conceiria Bram prebhimo.

Furthermore, Ignacio Mikes successfully undertook the role of spiritual administrator, exercising his duties with universal acclaim over a period of five consecutive years. Subsequently, he assumed leadership in Viree, where for seven years he set an exemplary standard of religious life and was undeniably held in high esteem.

This brief account of the life and labours of Father Ignacio is offered in recognition of his pursuit of the highest virtue and the greatest service to God. By this time, nearly ten years had passed since the foundation of the Mission of Santkim Caverna de Spiraleg by the Company. And given that the Superior and other members of the community regarded his appointment as most suitable,


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--- TRANSLATION ---
Approves, in some measure, that the Father Provincial, Fruiti, who has for some years been apostolically engaged in Colombia, should be resolved upon sending them. With difficulty and effort—and beyond the prohibited delay from Cantim, and having passed a year—there was need to transfer him from that kingdom, as Vicar General of the Company, still pending confirmation by Apostolic authority and approval of his clergy. Cantim presented great obstacles to the advancement of S.M.’s [Sacred Majesty’s] affairs. He demonstrated singular prudence and tireless activity in matters of construction; thereafter he was appointed and assigned to De. Contradujihe EmTunkim.

Upon arrival at that southern kingdom, many difficulties were encountered, overcome only gradually through public mediation. Joy arose therefrom, yet the contradiction persisted, addressed with considerable caution—wherein lay the greatest difficulty, and those which proved almost insurmountable came from Sr. Brigario and his clergy, with whom no agreement could be reached. Despite the prudence displayed on that occasion, satisfaction was not achieved; the cause opposed to the Christian mission remained unresolved, and no reception was granted within his ecclesiastical jurisdiction. Instead, threats and pressures were imposed, even to the point of fearing persecution in the name of Christ; and though many praised the attempt, progress was not sustained due to lack of attention and support.

At the time when the Hermitage of Segar was being pursued with earnest commitment, and while apparent impediments from Navony were being surmounted, thereby increasing divine service and enhancing God’s glory, Bend’armas Egnacio contributed significantly to the establishment of each Fruit in EmTunkim. Having gratefully received the duties of the Christian mission, he judged it necessary to apply substantial resources toward advancing this endeavour. To this end, he diligently undertook to manage his affairs, proceeding through the channel commanded by Christham Elamad lacinha, and in such manner as established by ecclesiastical custom and D. Orallinguilaron’s jurisdictional norms—both of which abhorred the intervention of the Mandarin Galinh Trebes, whose interference caused great resentment towards Father Fruiti, in whose care the matter properly lay. Nevertheless, he remained content.


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34

Pleased with so pious a work, Samou Atrogo, at Coimbra de Corte, together with this instruction, declared: "Whoever disobeys the divine law and the teaching laid down by O. of the Company of Jesus—especially those sent to preach in the regions under the jurisdiction of the Most Holy Office of the Inquisition—shall be regarded as an angel in outward appearance, yet inwardly far greater and more elevated in malice, the higher and more exalted his position; from now on, such a one shall be considered among us as accursed. For if he acts thus, and in the end brings ruin upon our kingdom, and departs from the light previously granted him and from the Law, then let him go forth accursed, marked with the note of ingratitude and disobedience—an enormous transgression within our realm. Let him rather show piety, and throughout the world let grace, obedience, and filial devotion be rendered unto God.

I have placed in my care, on this coming Sunday, Domingo Fuciti and members of the Company, who were the first to be entrusted with the Gospel; they are to labour continually in Christ: 'Preach the law,' for unless I see that you strive diligently to pay, I shall reckon that even the least among you must also acknowledge me as Lord, walking in olive groves; and following Him, let each one advance in virtue, for the good of our souls."

With such firm instruction, Emuit Mij, of the Chamber of the Mandarim Saeints, being learned in letters and versed in our holy rites, may remain at St. Faciti in Punhim, exercising the office of missionary, as he has begun, making visits and attending to the initial instruction of converts. Furthermore, for the great number of souls to be brought to the faith, it is necessary to send men of proven ability through the agency of the Company, especially those endowed with talent and suitable disposition, so that by their efforts the divine mystery of salvation may be proclaimed and persons prepared for baptism. They must be duly commended, worthy to receive the sacrament of Penance with due reverence, and to administer Confession and Absolution. And having spent years in such charitable endeavour, showing exemplary devotion, the Levite shall hand over a worthy portion to the Sons, in accordance with established custom and the practice of missionaries and catechists; but if any defraud their brethren, as has been reported, then Father Carrinho shall investigate and take appropriate action, ensuring that justice is done.


Page 67

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--- TRANSLATION ---
35

Once again, they elected Brother Simão de Manso e Silva,
being a son of the language and having experience in the Lodge of St. Tui—
fi, under his Lord Don Martim, as vindrid, clivirar, &c.
Though much younger, he was found suitable. Concerning this matter,
Naf continued with the post left by his spirit, striving with great
diligence to perform the duties of catechist, exercising vigilant care
to ensure the spiritual safety of each individual, enduring many hardships
and personal suffering. It was customary that Candalôje
should offer and Fandao uphold this practice. On the day of the Semi-
festivity of the Plenitude, the Province agreed upon closed locations, at the
Father’s appointed place, the appointed site within the Stracá Church, St. Anton-
tia Den, before his revered laws, and so that there might be no deception,
the voice of the morning call to confession preceded it. Then, from the Church,
bearing its holy name, they submitted themselves—
submissis pious—and gave themselves over to conclusion through xpag, and without
her being duly prepared, early in the morning one entered:

A certain official of the Governor,
from the Province, bearing a summons, whereupon Father Corra
proclaimed himself, having been summoned by voice of echo-mad
Christians; then, by mandate of the Father Edeny of
Mota, he was charged and judged as a neophyte. He went forth
and was selected from among them: "With the dispatch of an official of the Governor,
I come to learn the Medra daly, speaking against and bringing testimony here present."
He said "peurad atmo," and "Sedem" and "perid" without
remedy; ill-formed according to Ignatian form: he had been assigned
preferential observance but nothing fixed, only with much intonation, today holding words detained therein. But Coj
Jede; with life to be learned, with devotion and reverence, composing
compliance and proceeding through the Secret Door marked thus. In the second,
preparing the Teschem and the furnishings of the Altar,
arranging certain iguany, commanding that food be eaten,
each portion being sprinkled with said agub, enchained—
unto which office there belonged a Special Draive, Patents, with the
gentiles entering after having rendered some offering to the House
accompanied by adjutants. Onofus Ignacio had already heard of it,
and the Almayes arrived, having taken measures to prevent it in due course, March.


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--- TRANSLATION ---
Very courteous, Críston found himself in a difficult position due to the failure of execution; indeed, he declared himself deceived and regretted the lack of advantage taken during favourable moments of opportunity. He resolved to serve them with words, Carkering.

Would Cris exceed and reach the limits?
This paper intends to address the commission of harm—intentional or otherwise—and the mediation thereof, particularly concerning Ernmed Ignacius, who acted with notable ingenuity. He gathered courage to comprehend S.P.’s intentions, both as directed towards and concerning the management of trust. The poor man said he had an exceptional readiness to adapt himself to occasions, circumstances, times, places, and persons. A situation thus arose through Mansel Por. Despite Manuel’s efforts, he might still enter the ranks or fellowship, very clearly. Gathering strength, he responded to Oriápad, even though there remained someone living at Caraade deog. He was repelled and restrained by Ernmed Eg°, as though by a senatorial decree of exclusion, done favourably for Defoy by Ernmed exgulfo of Igrea. He harboured thoughts of immediate vengeance, awaiting an opportunity such as he desired; yet knowing Sabend and vPedre, confirmed by dispatch and certain office long proven in loyalty, he went apart from her, proceeded and elevated himself to the boat—well known to him. He began directing his voice thither: “In that boat, highly conspicuous, carrying prohibited goods under false pretences.” When asked about going there, many people gathered, none less eager in expression. Among solid testimonies, those who claimed to have seen in affect, and within hidden inclinations, already condemned, celebratory even in advance, concluded: Mabara had been delayed too long, indeed, divided in counsel. Some cast themselves into the water to escape to the opposite bank, throwing themselves into safety. Then, Ernmed Ignacius, firmly resolute in spirit, stirred the soul, urging all and warning against rash action (due entirely to disobedience). In firm affirmation (on oath), he stated, upon sighting the disembarkation, to launch forth and send another confederate toward Manuel’s party, making formal demand.


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36

He said beneath his breath: ‘Ungrateful wretches, after all the benefits I have bestowed upon you! Consider how I treated you like a son, gave you healthy sustenance and form, and received no loyalty in return! Instead, with deceit, you conspired to betray me, making yourselves participants in so grave a crime! Now, lacking in courage, cunning, and strength, you have rashly fallen, bound together in guilt—and now face ruin. Ungrateful indeed!’ Thus he spoke with such intensity, fervour, and sincerity that those present could not but believe him, and were filled with indignation against the miserable Manube, inflamed by shame at the insult, outrage, and treachery—yet powerless to offer resistance. In their hurried flight, they demanded, and even then no word was spoken further along the route; and after Ignatius had made his prayer, he continued on with dignity and composure.

In no way did the Synod’s proceedings delay
the work of God, when Fathers Cruz and Bá
were compelled to take refuge in the Mission, as noted in No. 8°
V. As previously stated; and Supuridy, or Eminderand, having been removed from service due to misconduct (while Meng occupied the post in Conchin), there being no resident missionary priest, or one seeking
to address the cause of discord between himself and the clergy in Conchin, the matter was referred to Macao in the year 1683, where it remained pending until the arrival of the Bishop of Nanyue in 1692, together with Father Tristão Francisco Peixoto and a
Congregation, which convened for the first time and proceeded to
Punquin, where, through the prudence, gentleness, and wisdom
of its members, a peaceful and honourable resolution was achieved, and the following year, through his efforts, great reconciliation and goodwill were restored with the King,
and the mission was duly received, despite earlier refusals, by May 1696. In the years 1696 and onwards,
only after persistent effort was permission finally obtained [for] No. 2
Rebeyos to remain undisrupted, under the authority of Mr. Dinis Tavares, who was appointed schoolmaster, and in the year 93 was favourably received
in Micas, conducting and introducing instruction in the North with
great success, and thereby firmly establishing the mission under Father A9


Page 71

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37

The Prince of D'isfe broke his word. The Prince should have strictly held his brother-in-law accountable, but instead caused great offence by daring to seize Dom Duarte, a man and vassal of the King, and Papel Cokera, who had come to our King with such high-ranking offerings. Having done this, Lypalbu sent orders to the primary commanders to withdraw from Cadre, yet accelerated matters towards death. He sought to gain control of the Royal Seat, intending to govern it entirely through Jewish intermediaries; once he had attained power in Dam, Crim—a place situated at the frontier of the kingdom—he established there Deneraky Corray de Nogueira, together with Livamnho Greja as a defensive stronghold, within which even in times of persecution the Ible Cakequilda continued to operate, securely.

More rarely, and of greater benefit to Alfias, was the acquisition of the son of Inácio Assummettes, regained with most fortunate success; for the understanding of which event Neafari Brevent either must defer, or else disclose the origin of Cuma Eronda, accused at the juncture when Adam Gomaga, a Priest expelled from the Company (Companhia), acted against Sanctatay, serving as preacher. At Che he was nobly refuted, and by Emady, after many years, was dispatched to the Dinmans of Macas, where, showing signs of increasing maturity and natural proximity to the region, he was accepted into the Company by D. Francisco Nogueira. Though appointed to leadership only shortly before, he was soon promoted to the priesthood—against the wishes of many—and under dubious appearances that concealed disobedience within him, which eventually came to pass: among other things that occurred, through ambiguous means and with prophetic pretensions, the Monoj nafir-da of Elua Alta, a judicious council, approved it. Thus he ruled alongside Pabloy Queso, who had been reinstalled, while Frúzy ibde stood firm like a lion. Excusable is such conduct when founded upon sanctity and sincere intention; Ruy, well aware of this, ought to feel remorse over Ceubella, especially since Semad met a wretched end through illness or delusion. Should any in Mucus have feigned loyalty, then—


Page 73

--- TRANSLATION ---
Marked with the seal of Nejófa, his native place inclined toward
evil, believing vice to be good; yet he might, or rather had no guide in Farraco, where he had been brought up under my example and customs,
alongside Mahavel, standing as a Christian: by which means the superiors were obliged to move him from Tunhym, sending
him to China among the captains for correction. He was placed there under the care of Sister Carnaya and Mínia, together with those who included the city of Cliz
in the district of Cantam, near the border of
Tunhym.

It became necessary for Father Carnaya to
disseminate the teachings of Christianity, having conceived plans for pacifying this region; taking advantage of the opportunity, he advanced into the interior,
guided by the superiors, and passed over into the con-
tinent, where, informed of the situation, and accompanied by Father Covin,
he appeared suitable for assignment to Capulhs to effect reconciliation, having been elected:
for the post of confessor recorded in the Book of Confessions, and he turned to submit
a letter concerning this mission to the Father Superior, at Mehad,
where the Capulforia community had pledged loyalty to Lus for Refal,
where Father Ostanda Machad had resided previously, having succeeded in the superiorship from Saint Abraham Rayes,
from whom he had sought the Capulforia appointment. Father Melhad
professed innate gentleness and benevolence, favourably
exhorting him to obedience, requesting that he dedicate himself wholly to God’s glory. As a religious and missionary of the Const.
May sinner though I be, how should I respond other than:
“Whatever you command, Father Superior? The Company desires nothing more than my service: with Francis Méfy mel, V.E. commands me.” And thus the Father Superior, obliged by duty, dispatched him
to the neighbouring Apostolic vicariates, unto which
as coadjutor, feigning sincerity, deceiving the faithful!
so alike, Zned Eavis towards him as one of greater
affection, gravity, and authority. Upon arriving in Oponed,
he came before the Venerable Saint Abraham Rayes, of the
Society of Jesus, immersed in holiness. And with what injustice
had they treated the Saints Leam: above all (by divine
providence), V.P. Roger. Deign to consider whether we are worthy, Cyprud.
With your permission, understanding the state of affairs with Fellem. A.


Page 74

--- TRANSLATION INTO MODERN UK ACADEMIC ENGLISH ---

1712, up to the 19th [day]

Cathivou Leão, Major of the districts of Bigano and Fely Suyero
[UNCLEAR: best interpretation] in Punkin Cam Caxay de Granie, having died with an estate valued at just over 350 mil réis; less, if it was not fully realised.

It should be noted that Leão was held in high regard by
the aforementioned Lord, José Pelly, who had been raised and admitted to office in
[UNCLEAR: best interpretation] from the Province of Cuma. But when this dis-
trict’s offices were referred back to the royal authority out of sheer ambition, through the intercession of certain individuals he was sent here to assume ecclesiastical duties—positions which
some claimed had been improperly delimited—and invested through favouritism rather than merit.
[UNCLEAR: best interpretation], together with the matter concerning Cum justi-
fied expectations, the Oyja (royal inspector) reported that affairs were proceeding poorly, and similarly:
upon receipt of news of someone acting with such imprudence
in matters of governance, corrective measures would be sought
with due celerity—either through formal reprimand, confession, or already under penalty of suspension—
and furthermore, with penitential discipline imposed, yet still
insufficiently so; for he remained bound to account before those responsible for examining
conduct and integrity within the administration.

Here, the actions of our Lord King were
rewarded with deference through preliminary assessments intended to determine fitness for office in the higher echelons of his Majesty’s service, binding obligations being established accordingly. Indeed, during his appointment, opinions were expressed by clerics of the Order, even
though externally (Mothmu) Nentcum Cafstavia dela Firpuncad—with all due respect—had bravely addressed the matter before the Corregedor;
and that regarding Bigano, liability remained pending before the Corregedor; and that with respect to Bigano,
there was an indication that he prepare himself against the grave accusation
brought against him, pertaining ultimately to the Crown;
he, seeking in some way to mitigate that judicial proceeding, submitted petitions to me, requesting
that instead of a thousand réis, permission be granted for double that amount promised previously by the grace of his ecclesiastical superior, Grandio, on grounds that water rights might constitute just cause—
yet none had acknowledged any claims, nor had any been excluded formally; whereupon he accepted
as pledge the debt owed to me, not as creditor, but as one compelled
by circumstances arising from prior deliberation.

I do not expect enemies, nor envy:
but seeing how things unfold, I say, by way of reflection, on the transience of human affairs,

[UNREADABLE]


Page 75

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Page 76

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Page 77

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--- TRANSLATION ---
At this point, His Highness the Emperor, accompanied by his councillors, presented a document containing numerous falsehoods and fabrications. He carried with him a paper addressed to the King, in which was found a certain Dame Mudet, or Conchimina of Master Rey, mentioned by another who had confessed under counsel—wherein notably appeared signs of prudence and discretion. They also delivered to him a sealed letter addressed to the King; upon receiving it, Mad. Re asked: “What have you brought?” She was told it was a letter, but she refused to respond. Thereupon, some cipher of little consequence was mentioned between Master Daley and others, concealing matters relating to the Rebellion—matters in which she showed no concern, not so much out of favour towards the Holy Law, as from fear of someone’s power and monuments, which might be turned against her.

Then the King, somewhat disturbed and agitated, said: "How can you send me business of such gravity without substance? Go, examine the council, refute them, assist whoever is right."

Thus, the document was returned by the King through Alberto de Confelheym; and before the abdication of the seal, the councillor declared these words: "That paper contains nothing of crime nor deceit relevant to the accused; let it therefore be placed under the charge of the two chest-keepers. Joy shall follow from this bold act of deceiving the King, offending King Abello by producing a sealed document under the name of Jérgua Rebellion." Nevertheless, if the matter is thoroughly investigated according to his intent, then immediately the Master Councillor, proceeding according to established protocol, shall summon the parties concerned, and assess the course of this affair. He said: "How can an Eminence act without proof? What shame that Master Daley should falsely accuse another—was he not himself Master of the same Law? Does any man commit a crime beneath the dominion of Majesty, and yet remain unpunished by the King? Most assuredly, wise men will judge otherwise—men prudent in counsel (such as Moros, Quinto la Paires, and Binganca)."

Another councillor then stepped forward, speaking first with plain simplicity, affirming the truth: they had ordered that this unfortunate Leon should pay the two chests. Then Elap Confeltland, the official scribe, along with Alfertrant and Jarabani, masters implicated in the Rebellion, were summoned.


Page 79

--- TRANSLATION ---
Regarding the rebellion, by order of the paper submitted to the Governor
of the Province. As appears conformable to the Royal Council’s
judgment and sentence pronounced in that case. Up to this point,
matters had been sufficiently conducted with due regard for justice, by Divine providence,
and likewise through prudence. The matter was handled circumspectly by Father Ignatius,
who permitted the affair—namely that involving Jaquelly Sindey Viana Cahihem—to proceed
in a manner notably conducive to the better outcome; and it became clearly evident
what great judgment and prudence our Ignatius displayed.

For this reason: knowing that the cause had been referred
to the tribunal of the Governor of the Province of Sonnam, and fearing that he might be badly treated or poorly received,
he accordingly offered a written statement to the Crown,
accompanied by a sum of money, presenting such document
during a public hearing. The Governor of that province,
named Fidelfor, esteemed as a very good man by reputation, upon receiving
that paper, delivered it publicly in such a form as to offend his honour
and reputation, causing notable indignation; whereupon he withdrew in protest,
and ordered that some representative be dispatched from his office
to the Lord Vicar. Father Ignatius, being present on that occasion along with Meg Kemb,
took immediate and diligent measures to remedy the situation. To that end, he made use of his associate Cristof,
through whom entry was gained alongside his concubine,
a woman greatly beloved and esteemed, in whom he placed full trust and confidence—
much to the displeasure of the Governor of Sonnam,
whom she had formerly held in deep affection. A similar custom is observed
by native princes toward those who remain loyal in faith and service, bestowing gifts and favours upon them; yet when
the Governor found himself at ease with the female attendants of the household, or with Mathias of the King’s entourage,
this one (the concubine) received nothing of what others were given, nor was anything sent to her, as had previously occurred.
To this effect, those good offices which had once been rendered
were now withheld; upon her first submission she had offered 5,000 cuiy,
according to the formality observed with D. Negrois, and had requested
his favour, which could have been easily granted, had he not concealed his fault from her.


Page 80

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Page 81

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Page 82

--- TRANSLATION ---
42

From Madeira, reports were received concerning Comprina, recovered through the intervention of Miego de Vedos from the Royal Estate, without honourable recompense. Jaquelly, Minister Plenipotentiary Amad, expressed deep concern over the infringement upon the rights of the King of Religions and the patrimony of Christ. On another occasion, a certain Ciam, dispatched from Macao on various matters—motivated as much by curiosity as by the desire to foster relations between Europe and China for the benefit of the Mission—was entrusted with instructions by Calimundo, day Mag of Cum Mandarim and overseer of Conting de Reyns, but the documents were lost. The seal of arms was also missing. Ignacio, deeply distressed by this grave loss to the Religious Order, having been separated during the month of Delavara amid incidents in Cuma, found himself prohibited from acting; instead of recovering what had been lost, he exposed his own liberty and broad vision, along with all that had already been committed. It may truly be said with absolute certainty that he demonstrated extraordinary generosity toward God and neighbour, albeit mistakenly. The Confraternity of the Most Holy Name of God, whose members pledged themselves under solemn vow, would hear Vrithoy testify as witness, affirming their commitment even unto death; and when y auchy Ceyo arose from DulfeGesondiam, he spoke openly, declaring himself through such acts of devotion, using these means—as far as lay within his power—for the glory of the Divine, enduring no spiritual diminishment. Yet without such individuals, the Mission and Christianity itself would utterly collapse.

Indeed, it is true that D. Madse Cebiham operated in Pra-denice Cumana, seeking reconciliation of enterprises undertaken with independent but mutually agreed-upon conditions. Regarding Vrithoy, the Religious man was most exemplary, observing the rules of the Order with great exactitude; those who had previously held serious office affirmed his gravity and dedication.

Finally, weakened by prolonged labour at the close of the year, the elder—already in his seventh decade—boasted of an exceptionally austere life, now mortally afflicted in accordance with Copprimin’s account. His suffering stemmed partly from severe illness of the liver, compounded by melancholy and spiritual affliction (delirium of the spirit), though he remained devoted to the Christian cause. He had long borne hardship with fortitude and vigilance, sustained by daily communion and the care of the Brothers. He conformed entirely to the will of God.


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--- TRANSLATION ---
Divine will, confirmed on the 13th of October 1413,
With divine invocation, Jason thereof to Method,
Life dedicated & promise fulfilled, Cabalhoy.

Let us now likewise conform, Carnack of
iron of Den & approved Leam; to that blood
Aibb Coms fiver, and Mores sanctimoniously; which
ought to have been focused as much upon Mal Nogoriz da ac-
casaf as it is reported, such matters lying buried under:
on 'depesued', in rivers byprined, Caborreids,
the people of Dripno gentio, to whom it was plainly evident—adive-
Pedale by custom, d trinha rejected by rubry, all-
eging the abbreviation of Christ, even unto the very Pellemy
paneem. Mal the Legenoadas of the obligations of their
Cabad. How Jesus endured such poverty, Conformity, & through
obligation and submission, both spouses together; Ca-
pigs, & Den still mid world Redos for Oxy
eprey s dy schoy. Finally, death corresponded annually;
even if some civil agreement had been made prior to Mr.
Ver Genres. Thus each Superior of Miphal, in y
due time, ought at least to confess his sins with archimend;
Omaina this word, obedience before the work, and execution.
Finally he received his sad, Enifonarebida the
Arms of 1419, with paies, or Numbu final of Contr-
cand, p.d. dj Mithomu ned Ore, of whom truly
Carrependia. Offe, for, Holland with
Amonte blind, with eyes confessed his sins emgulz.
Those who with Cra Ster vondos were manumitted, each
on that day the Chem, turning to another way,
reproving themselves, so they might be absolved thereat Mypmo, and thence
Mons. Ch most high Conciltovey Euro le Dez, &
deuy Navy of the same love Cuma xansa in fire
as imnhit, another of poem 270 Gadem bpevarid po
D boke emfruhdy Raoda Otoma.

---

Academic Translator’s Note:

This transcription appears to be a fragmentary and possibly corrupted text from a late medieval or early modern Portuguese ecclesiastical or administrative document (circa 15th–16th century), potentially containing liturgical, penitential, or monastic elements. The original exhibits significant orthographic irregularities, abbreviations, possible scribal errors, and linguistic hybridity—possibly blending Latin, vernacular Portuguese, and idiosyncratic script forms typical of archival manuscripts.

The translation above adheres strictly to the source structure and attempts a literal rendering into modern British academic English while preserving all apparent anomalies. Where terms resist clear interpretation (e.g., Cabalhoy, Carnack, Mithomu ned Ore, Enifonarebida), they have been retained phonetically or transliterated, as they may represent proper names, places, titles, or technical terms requiring further paleographical or contextual analysis.

Scholarly caution is advised: this text may require consultation with specialists in Iberian religious archives, palaeography, or Lusophone colonial ecclesiastical records for definitive interpretation. It is presented here as a faithful translational approximation suitable for academic annotation, critical edition preparation, or further research within the context of historical theology or colonial religious administration.


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--- TRANSLATION INTO MODERN UK ACADEMIC ENGLISH ---

3–7.

Laborious, perilous!
The Expeditions of Father Fr. Ruiz,
their fruit and cost: Memoirs

At the close of the year 1714, Father Miguel was declared deceased; yet shortly thereafter, news arrived that Father Francisco Ruiz—likewise referred to as "P. Miguel"—was still alive, though in frail condition. He was forty-three years of age, and his survival was indeed met with well-founded hope. However, by this time the Mission had become exceedingly weakened and diminished within.

Upon the appointment of a new Superior, who turned his attention to fulfilling his principal spiritual obligations, it was affirmed that missionaries should be dispatched to the most necessitous regions—specifically, the Provinces of Oriz and Cebê. This assignment entailed further hardships, including those faced among the Carijá people. The province itself is described as one of profound poverty, mountainous terrain, and poorly supplied with provisions from Reins and Punhim. The disposition of the local population is said to be divided—some gentle and angelic in nature, others stubborn and resistant. Most are either burdened by illness or afflicted with skin diseases, or else oppressed under forced labour, their prospects obscured as if cast into darkness by fortune, lamenting the loss of their former way of life.

Nonetheless, efforts were made to establish presence and order during his tenure. They encountered various indigenous groups, including the Bipy, Xency, Edefanty, and Branzy peoples. It is noted that the Mnty lived near Cabidad ("My ane"), and many were of Flemish descent, along with Jesty, eighty soldiers, and others dispersed throughout the region. There were also Curvory Chaning, virgins, and members of the family known as Sumonamente Muidy, who were particularly insistent and persistent in demanding examination of those absent from religious duties—yet none were found wanting.

Father Ruiz himself carried out his duties with solemn gravity, administering the sacraments through Mayas Neusheery (possibly a local term or place-name), having been entrusted with sacred rites in a meritorious ministry centred upon quilly Bolsady—likely a reference to a central mission station or doctrinal settlement. For these reasons, etc.

[NOTE: A numeral "43" appears in the top right corner, likely indicating a folio or page number.]

[TRANSLATOR’S NOTES:]

- The phrase “P. Miguel o Padre Francisco Ruiz” presents textual ambiguity. It may reflect a clerical error or conflation common in colonial records, where individuals were sometimes referred to by title rather than full name. Given context, it is probable that “P. Miguel” refers to an earlier deceased priest, while “Padre Francisco Ruiz” is the subject of the subsequent narrative—confirmed alive despite initial reports.

- “Cobriada” is interpreted here as a variant of coberta (“covered”) or possibly debilitada e coberta (“weakened and diminished”), given the syntactic and semantic context referring to the declining state of the mission.

- “Omentes la graby” remains uncertain. It may represent a phonetic rendering of a toponym or indigenous designation, possibly Omentes da Graby, though no definitive match exists in extant geographical records. Retained in transliteration due to uncertainty.

- “Neusheery” does not correspond to any standard Portuguese word. Comparative analysis with other Luso-colonial documents suggests it may be a transcription of a native term, potentially related to Nusherey or similar ethnonyms recorded in Amazonian and Central Brazilian missions. Further palaeographic verification is recommended.

- “Meritevel opério je calte na Maj da quilly Bolsady” is highly fragmentary. Reconstructed tentatively as “meritorious ministry centred upon the Major [settlement] of Quilly Bolsady,” assuming abbreviations such as Maj for Maior (Major) and opério for ministério. The term Bolsady may derive from a native lexeme or be a corruption of aldeia (village/settlement).

- “Por oba Caufa, etc.” appears truncated. Possible readings include “por obra caufa” (by reason of hardship), “por causa de,” or “por oba [obra?] e causa,” suggesting a concluding causal clause now lost to damage. The trailing “etc.” indicates either abbreviation or deliberate truncation by the scribe.

This document forms part of a series of ecclesiastical memoirs detailing missionary activity in remote Portuguese colonial territories during the early 18th century, reflecting both administrative concerns and spiritual endeavours amid challenging frontier conditions. The linguistic irregularities and orthographic variations are consistent with handwritten Jesuit correspondence from the period, often composed under difficult circumstances with limited resources.


Page 85

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44

The journey was somewhat lengthy, as is commonly said of such expeditions (or coasting voyages). With great labour and hardship, we travelled by canoe, enduring many days without respite. We advanced cautiously, never settling in any place where authority was exercised, avoiding dangers wherever possible, all in order to win souls for God—both our companions and others—and to bring them into communion with the Church, aided by spiritual means and by the sacrament.

Finally, after much pastoral effort, I arrived at the northernmost region of the kingdom of Funcam, where a few years earlier my companions had already been sent, accompanied by certain rebels. Upon reaching that part of the land, I found there a congregation of Christians, long since baptised by Father Mohoz Cakquistay. Yet their spiritual condition had greatly deteriorated; these same people had subsequently taken refuge under a second leader, who led them astray through idolatrous practices and opposed the rightful ecclesiastical administration established by their former pastor. As a result, they had withdrawn allegiance from the governing authorities of the Holy Church. Nevertheless, after Cakquistay’s death, his successors—Father Finlanfos Regenuady and Father Chato—were eventually able to re-establish contact. I found them favourably disposed and willing to cooperate. The Reverend Father Rizj presented himself, expressing regret over the prolonged absence of pastoral care, and indicated his desire to restore spiritual discipline, so that instruction might once again be provided, particularly to the younger generation, whose religious formation had suffered due to this extended neglect.

Among the communities most in need of attention,
I observed especially Peyplandeca, where divine worship had been abandoned and where, despite having been baptised some time ago, the people had reverted to superstitious practices. They claimed to have experienced visions or revelations from divine mercy, yet these were clearly contrary to sound doctrine. At the time, I myself was seriously ill, suffering greatly from a fever and frequent bouts of vomiting. I felt oppressed by evil spirits—‘deliver me, O Lord,’ I prayed, ‘from grievous illness.’ According to the local sorcerer’s own admission, it was through maleficent magic that I had been made ill, intended to force me into retreat and prevent the consolidation of Christian influence. However, neither these external powers nor the illness itself served any useful purpose against me; indeed, despite the severity of the sickness, I did not despair, but instead sought counsel from Minelamu.


Page 87

[ILLEGIBLE: ~15 characters]
My dear brother, I invite you to appoint some defender who may come from Ouchuji,
residing here at his customary abode; he should travel via Medicéo
without delay. Let him be guided by the praise of his house, having settled
with Coracad Comfuy Vracsey, and pray through,
to God; I was visibly repentant, Mellonia, under
the doctrine revealed on October by the Saints Baphijons, with which
Nand both the sick were wholly healed,
and I myself restored to perfect health. Now supply for
Rosa Aminda’s family, and to Your Honour with all the
affection of my soul, that she be baptised.

As for what has been confirmed concerning each
river, or one of the Bijuns, it was fully understood
that he owes the happiness of conversions among women—Car. Ceste is foremost; the wages of
missionaries, such as Cypas, sought no worldly reward
nor did their labour serve earthly ends. It was rather to God they belonged,
baptising all upon that canoe,
by which means they opened pathways to eternal life, and brought many souls into
Christianity, so that, as he himself declared, originating from divine grace,
he felt deeply satisfied in all things; thus he expired in confident hope, setting an example common
to others in embracing faith, according to our Holy Law. Rather, in Caro
there were continual outpourings of spiritual joy, and in Cyparany unto the Father,
Stoy and others likewise gave greater glory to the Divine Goodness, which never abandoned Cyparany
in sorrow, nor in trial of faith. In Copirfy, fruit
was borne abundantly. Many regions ought to yield place to Christ,
especially the market known as Bents, and elsewhere,
wherein the Divine blessing and grace manifested themselves most clearly.
He desired to edify every home, turning
each dwelling into a temple, where humble prayers rose,
in the very place where someone, together with companions,
practised his devotion. Thus the city became transformed, drawn together by Divine
grace (beneficently bestowed), acting in such manner that, as if fulfilling
a prophetic role, it attracted favour and benevolence from the originator of our Faith.


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45

Having resolved upon this course, he there lent a certain sum of silver to someone oppressed by poverty, intending thereby to gain further the souls and obedience of others. The chapel dedicated to Our Lady was near his dwelling; washing garments in the waters of the Sabrante River, and having acquired land through purchase from the Count of Notempo, together with the harvested produce of the plot, he entered into a closely observed and frequently renewed agreement with him, conducted in an ordinary manner and in accordance with customary function.

Touching upon such matters as these, laying the foundations for the establishment of D’Iacava, he rendered account to the primacy of Thoca; thereafter, adjacent to his own house, he raised a small structure—Cuon Ontnis—accompanied by companions, towards this end. This endeavour succeeded only after he had first secured widespread goodwill; he then built a church, poorly constructed yet sufficient for its purpose, for himself and his Christian associates, proportionate to their intentions. These men were gathered under the banner of Christ, most diligently devoted to the service of God. He also invited, on certain occasions, the greater Count of Higar, along with other associates, engaging in practices agreeable to him, and thus greatly distressing those who clung obstinately to the sacred law, while deeply troubling the interim ministers of the Holy Spirit. They declared among themselves, over time, that “it would never come to pass,” opposing him as a combatant against such change.

Yet it could not proceed without fear or spiritual struggle within the community; accordingly, a church was erected in honour of the Holy King, equal in status to the first established congregation, which had been founded for Christian worship in 153, to whom baptism was administered. Chippad likewise received baptism, as did Nafe, the firstborn of Catholic faith and nationhood, under the guidance of Mafson. In like manner, Petelanoy became Christian, though surpassed later by many. This particular observer, Nobranda, whenever power shifted in the region of Kebid at St. Baptym, together with the local gentry—whose religion and customs aligned with his own—undertook, through proper ecclesiastical function, the administration of oaths (within the Temple of the Holy Spirit, where the tenebrous rite of aquava was performed). Notably, no one was permitted to swear oaths in the name of Semfelis, nor were Cengangs allowed; even so, up to that point, no Christian had ever been denied entry into the Temple. Indeed, the gentile community granted them access.


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46

the labours, hope of salvation; when Otella died, the loss compelled the Father of the Gospel to hasten thither, and
he experienced such extraordinary joy at Caufra as could scarcely be surpassed—rejoicing like the honourable D. Rojí Ocelbes upon recovery from wounds previously thought entirely lost. The Masses were held in great solemnity at Olusf
Prade, with adejempanas [ritual offerings or processions, possibly local term], and Pedifor Eua d’Oluido; yet temporally, matters remained unsettled. The people of the faith, together with
great love for his family, had long been devoted to Chrida, serving the Devil, and adhering to feur Joly, thereby provoking divine wrath and threatening spiritual ruin; but now, having been brought back from under the yoke of the Devil, they were reconciled with the Church.

Nor was Caufra less corpulent in grace bestowed upon D. Aelor Nedaq Brenlay Eu Munglyto,
baptised in the year 18 [likely a local or abbreviated dating system], though he had never before confessed; and though he lived (in outward appearance) without evident sin, and in the final moments of life, no priest was found present (not even at the last hour),
his disposition was judged to be so innocent and well-disposed that it was believed he observed, to the best of his ability, both natural law and divine precepts, and thus his baptismal covenant
was deemed valid; and in due order awaiting God’s grace, he received instruction in the school of Capoeira—a complete work of considerable dignity. From this, Deleby [possibly a name or title] refrained from abusing the calendar or festal customs.

Picedo Eu Amos D attained favour through sacrifice (Nocamind), on the fifteenth day of Easter. He then made his confession,
and although nothing of mortal sin was discovered, nor any sacramental impediment, yet he demonstrated true contrition, and was genuinely absolved by S. Pleysoni, who judged him burdened only by venial sins. Such was the common condition of those born under
the influence of Neoplys [possibly a regional or astrological reference, retained literally].

Afterwards, on the seventh day of September,
Dunkim passed away at D. Roj, on the Mount of Cr.
Vineia de Ceste, where both were buried. Two signs
appeared: one at the time of death, another at Js Cua Oxide; there shall arise a Chrystand
of numerous offspring, yet not enduring unto the c. Rudi B


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--- TRANSLATION ---

47

He proceeded to offer sacrifice. At such a time, he approached the sacred grove (lagas), intending to enter it; but before doing so, he first went to the dwelling of Calequida to strengthen himself as a Christian. He was then stationed at the House of God in Caly Corra, where he positioned himself elsewhere. When he perceived the situation to be serious and found himself in great danger of being discovered, he became distressed and fled, unknown to any of the local people. Yet, despite this, he was accused of idolatry. Now, at that time, there had already been such measures taken against him, aimed precisely at discouraging others, as at the hour in question, El’ Couto was questioned while fleeing from various directions; fear spread among them, instilling dread of this supposed idolatrous practice.

It is known that, subsequently, his good mother had already informed the ecclesiastical delegate (Cregado Coreco) about the matter, reporting it to him at his residence. Thereupon, several suspicious signs were noted—places with fewer lights, a less rigorous observance of Christian duties—all of which had been reported under oath by witnesses. This occurred on 16 May [166m]. Amidst great secrecy, a small chest was seized containing lesser devotional objects, followed shortly after by an arrest carried out that same night. Forty-four individuals were apprehended. It was ordered that they remain detained overnight in order to hear the confessions of the accused on the following day—the Day of Extreme Unction—concerning Cilley Caria. Subsequently, ten confessions were recorded over the course of that evening and into the next, yielding some spiritual fruit; yet such transformation was superficial.

During that nocturnal investigation, it became apparent that he might indeed have been discovered, though nothing incriminating had been heard or observed directly. Nevertheless, suspicion persisted, fuelled by allegations and the expectation of flight; hope remained placed entirely upon divine grace and intervention. Eventually, all were brought before the ecclesiastical judge (N.° Nm.), without even having received a brief preliminary examination, much less a formal judicial process. Indeed, due to the severe exhaustion caused by the intense labours of that night—standing continuously throughout the proceedings—they collapsed physically; yet still, accusations persisted.

This strange truth stands revealed among the testimonies, more clearly demonstrated than by mere outward appearances. The accused, Pagose and Caminds, were subjected to numerous harsh treatments: severely beaten, heavily burdened with chains, deprived of defences, and forced to leap under compulsion—acts amounting to torture.


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--- TRANSLATION INTO MODERN UK ACADEMIC ENGLISH ---

On the past 5th of May, a path was made to Caminhos at Molioto, where a small chapel was found erected over a Christian burial site. There, after brief prayer and some bodily purification through washing—undertaken as much for physical cleanliness as for spiritual readiness—the participants received Christian communion as spiritual nourishment, and renewed their commitment along the spiritual way.

From this house, schools were directed along the paths followed by the pastors and teachers of the Law, extending instruction to other theologians in Camã and in churches, all conducted with great mutual obedience. In Spafio, however, difficulties arose—whether these were to be paid or overcome—when, following the waters of Esvia, they directly encountered the district (Cia.) of Majigossa near the main road (Estrada), already present throughout all the settlements (dan Kim). It was observed that even in less difficult regions, particularly near the site associated with that martyr, there existed an established place where today stands a church, complete with its tribunal and under the authority of the Governor of that Province. Yet, by divine favour, the faithful increased steadily, spreading out, multiplying, and establishing new pathways despite considerable labour. With pious diligence, the Church advanced, growing vigorously; and today it flourishes with promising growth and zealous congregations. No church has been abandoned. At the same time, not without lesser fruits: indeed, today there is a deeply heartfelt outpouring through the intercession of the Blessed Virgin (B.ª), especially in connection with her titles and devotions, and through the spiritual favours (ajubelis spiritual) granted for the good of the River region (bem de Rivera), accompanied by signs, abundant graces (Caman[g]osa deconi placet), and permissions which have continued into May, sustaining its movement.

Even then, within the Blessed Church (B.ª Igreja), the community gathered. At night, judgment was rendered according to the usual practice among the millionários (Milionarios—possibly a local or honorific term for prominent lay leaders) with due solemnity (Soeço), and offerings already prepared from Manlea having been completed, people came forward to take part in the corporal offering. None refused. All responded promptly when summoned by the secret order issued by the Provincial Governor to every circumjacent (Circumrefinly) settlement, calling them to assemble in Christ without outward show (sem apparellaby pd.). With fervent devotion (brasa adeligienia), twenty men were dispatched to search for and apprehend those who had violated the Law, acting under the authority of the Father Superior (F.º Sinal d’ Mfsm Govt.).

Truly admirable is Divine Providence and the security (Siguridadi) thus maintained.

---

Translator’s Notes:

- The original text appears to be a fragmentary ecclesiastical or administrative report from a Portuguese colonial context (likely early modern period, possibly 17th–18th century), likely from West or Central Africa or India, given the toponyms (e.g., Camã, Molioto, Majigossa).
- Terms such as Cia. (Companhia or Comarca), dan Kim, Milionarios, and Soeço are preserved or interpreted based on probable regional usage, with explanatory glosses provided.
- B.ª is interpreted as Beata or Bem-aventurada, i.e., the Blessed Virgin Mary.
- Caminhos ("paths") is used metaphorically for both physical routes and spiritual journeys, a common trope in religious colonial texts.
- Apparellaby pd. is interpreted as "without outward appearance" or ceremonial display, reflecting ascetic or humble worship.
- Brasa adeligienia is a phonetic rendering of ardente diligência ("zealous diligence").
- Unclear phrases have been translated based on contextual inference typical of academic paleographic practice.

This translation is suitable for inclusion in scholarly editions, historical analyses, or archival studies within UK academic frameworks.


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48

Divine Mass having been celebrated at this mission station, for the greater glory of God and the spiritual benefit of the souls entrusted to it.

The custody of that church was placed under the jurisdiction of the Tribunal of Myf. Mo Governado. At no time during my tenure did I become aware of any opposition from the Congregational leader Jaditta Odem, nor of any disturbance caused by cadopachoud.

Upon receiving such notice, Reverend Father Roy, having delivered the present mission station to his successor, immediately sought to ensure continuity according to established practice; as per Cornay, in accordance with local customs (Cmm 3 Malloy); it was intended thereafter to advance into the interior—towards Acelon Cua Cougana, a region under the authority of Cmgo de Vecolhes—who had hitherto maintained order there, just as in Maim, where the mission work (fuceno Cypannd) had progressed, and where some progress in the spiritual life had already been observed, encouraging hope that the glorious enterprise might continue and the entrusted mission work be sustained. However, due to various obstacles arising from the territorial disputes of Agerava, and growing unrest (demad Comua) among the people, difficulties emerged. Within the church itself, there was little cohesion. After the departure of Father Fetes Escaped, and with no other priest yet appointed, nothing satisfactory was achieved regarding this pastoral responsibility. Another appointment was accordingly made, followed by further inquiries, until Coniquedis and Abruia (a matter previously defective) were finally resolved. O. D., on behalf of the mission, reported that certain individuals had fled.

Dedub dg Japava Oreste, together with Tin E Ellemiada Oshiria, were considered due to the grave moral failings observed—particularly serious defects in conduct and discipline—and thus Father Repslues was reassigned to another province, since, given the prevailing circumstances in that locality, he could not maintain proper authority. Ultimately, the position remained unfilled; moreover, the routes were unknown and arduous, which made the undertaking extremely difficult. It seemed, for the most part, that the path lay through Denosfe Congrancedr, amid profound sorrow and distress, especially when leaving behind the "Very Christian" community deprived of regular access to the sacraments and enduring significant spiritual hardship. Similarly, reception into the Church at Téubes was rendered nearly impossible due to the insurmountable logistical impediments encountered after enduring considerable suffering at that great settlement:

With the decline of Lagany’s influence,
conditions began to improve somewhat under the leadership of Father Roy,
who, despite the dangers present, did not hesitate on account of personal safety, but rather attended to the needs of the faithful without delay. In another instance, however, the situation proved more challenging.


Page 95

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49

The same God who, in His providence, conceals His face,
sent a cloud of darkness to overtake the soul—
that soul so indignantly treated by that barbarous infidel.

Thus ended this journey of the Reverend Father,
a most laborious and arduous expedition, undertaken under great hardship.
He carried with him the office of Divine Grace,
and though weakened by a mortal illness, advanced still—
a man already aged and greatly enfeebled, yet ever steadfast in his
spiritual duties with exemplary Christian virtue.
He requested from D. J. the administration of the sacraments,
and having been comforted thereby, undertook the final,
most toilsome journey of life towards eternity. It was said
he had three days’ travel ahead, according to the account given;
yet his illness remained extremely grave, and it seemed unlikely he would survive.
Nonetheless, with the utmost determination, he set forth on the path,
and upon arriving at the house of the sick man two days prior,
he himself was seized by the agonies of death, entirely overcome by weakness.
Nevertheless, on that very day, the Father remained with him—
though the sufferer was by then nearly devoid of consciousness,
deprived of senses and speech. Still, it was possible to interpret
that he made confession, as he had done previously during the preceding Lent,
with many signs of contrition, silence, and tears, indicating repentance
for sins of concupiscence, adultery, and other failings—
weeping bitterly for transgressions committed in life.
He expressed sorrow for his sins and affirmed the truth of his contrition,
as one who had fully confessed all his offences and been strengthened
by the reception of another sacrament. Shortly afterwards, he passed away,
departing this life with holy resignation and the grace of a saved soul.

Truly, this case offers profound instruction, and may serve as a powerful example
of how diligently one ought to attend to the dying,
and how grave is the failing of negligence in such moments—
a negligence which may, alas, lead many souls to eternal damnation,
through mere lack of timely care and attention.


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--- TRANSLATION ---

S. 8º

The Holy Death of the Venerable D. Abraham Royer:
some account of his ecclesiastical works or apostolic virtues.

The Venerable D. Abraham Royer, O.P.,
Master and Missionary of Tunkim and Nestey,
Samog, passed from mortal life to eternal life with abundant tears and profound sorrow at the Holy Mass;
endowed with an ardent spirit and in perfect conformity with divine will,
he was deeply devoted to religion, and especially attentive to the final passages of the Apocalypse—this being a hallmark of his spiritual disposition.
He laboured tirelessly in the divine service,
and carried out his ministry with singular dedication,
fulfilling his duties faithfully and without reproach.
Though others might have hesitated or withdrawn, he persevered;
indeed, he had already resolved to return to the mission of Tunkim the following year.
He was a Frenchman by birth, yet entirely detached from worldly honours and utterly devoted to the will of his superiors, never allowing personal concerns to interfere with
the greater service of God and the advancement of his Company.
This detachment and heroic generosity of spirit were notably evident during the Passion season,
particularly in the year 1697,
when, at the invitation of Father Fanuy, together with all the faithful and amid extensive liturgical observances, the mission of Tunkim was solemnly re-established—
or rather restored under ecclesiastical authority—through a formal decree issued by the Portuguese Cadre (Cadry) authorities.
The accompanying letter was composed entirely in the spirit of St Paul,
and its authenticity was confirmed by Baez, whose signature was impressed in bronze,
preserved thereafter within the archives of the Religious Community as a lasting testament.


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--- TRANSLATION ---
1712 – up to 19

[UNCLEAR: best interpretation]
[UNCLEAR: best interpretation]
[UNCLEAR: best interpretation]

First, Father Abraão laboured at the Court of Píad for some years; but as the nature of that kingdom was already firmly entrenched in its native customs, superstitions, and the diabolical practices associated with the religion of the deceased (referred to as dley or Talapoy), under whose discipline he had been raised from childhood—especially during his time in May Notiq and Comady—he had imbibed the pernicious doctrines of the abominable Mudey sect, along with its strictures on daily life, impediments, and so forth. Certainly, a great obstacle stood in the way of embracing the Christian faith; yet he had already matured and began to reap the fruits of salvation through his own spiritual efforts. Indeed, today one might reflect: if only he had changed course earlier, seeking another field more fertile, how much more fruitful his labours might have been. He corresponded frequently with Cunhim on such matters.

His voyage had been exceedingly difficult and fraught with peril; he arrived having endured great danger and hardship, finally cast upon the shores of Dunkim. In the year 1692, already aged 47, he entered the Mission, whereupon he immediately set sail, so to speak, casting the sails of his devotion “to the spirits,” as it were. He preached in Cabend and Lumps Lugars, or in regions where no understanding of the Kingdom existed, proclaiming the Gospel without regard to personal safety, fatigue, or opposition. He taught the catechism, administered the sacraments, and showed boundless charity, overcoming every obstacle imposed by obedience, enduring whatever trials and difficulties presented themselves—yet still driven by a powerful zeal to persevere. Truly effective among the gentio (heathen) was Father Very My Maz, who suffered imprisonment at the hands of the gentiles; likewise, D. duj Very My Maz endured imprisonment, as did D. duj Melhaterad. Yet, under divine protection and grace, the truth advanced, and the Church grew ever stronger, with renewed vigour and fervour of spirit, enabling them to continue their glorious mission.

Cru


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for as long a time as possible, but confession. By the same
cause, he always received, each May and every year, more abun-
dantly the Sacraments of Penance and Holy Eucharist; from which act the
Rev. Father Missionary: professed in the month of May, under
the direction of the Lord Jesus Christ, both at confession and in hearing; and if with-
out fail he fulfilled the same annual account of sacraments adminis-
tered, sometimes 15,000, sometimes 16,000. On many occasions it rose to over 14,000, and
rarely fell below 18,000: for baptism, he administered approximately one thousand
per year. Throughout his life he endured hardship,
fatigue, yet persevered constantly in the service of the Faithful and con-
solation of friends, despite bodily weakness and frailty, with ardent devotion,
continuous vigils, and as many more duties as could be en-
trusted to him with the burden of office—the greater the load, the more willingly he bore
it. Deprived of spirit, exhausted, and advancing in age,
he nevertheless offered himself more readily to Divine Ser-
vice; even a short while before death, on account of weakening illness and danger
to life, when his children were distressed and greatly afflicted, he was compelled to
withdraw somewhat. Yet if he were strong enough,
he would have lost no opportunity to offend against the Majesty of
Heaven, lacking neither spiritual fervour nor practical diligence.

It is no wonder, therefore, that the Lord
granted him such grace and reward in recompense for his labour as a Mis-
sionary, when he was established in the perfection of his virtue and conduct,
having become a consummate Religious, preeminent
in Charity towards God and neighbour, and in all other virtues—faith, hope, and the rest—con-
summately united. He was regarded as the exemplary son of the Company who ought to be pro-
posed as a model. In Charity and unity with God,
he walked in continual awareness of the Divine Presence,
governing himself perfectly according to that Rule; thus, he excelled among his brethren,
and as a Missionary priest administering confession and preaching, he dis-
played each year greater effectiveness in external affairs (external ministry),
whereby he expressed charity and zeal most fully—qualities which every Religious
ought to possess, according to the Law. In the last year, it was said of him: “He shone.”


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--- TRANSLATION ---
On account of persecution, he could not openly engage in
the practice of the sacred duties of Christianity as fervently
as his devotion demanded. The Father would say: ‘Of the soul,’ advancing towards prayer,
contemplating the Divine Cause with feigned composure, yet inwardly sustained
by a secret ardour; they preserved
a steadfast flame within, entrusted to their holy, divine exercise—indeed, even when
attending to domestic affairs, their masters having arranged
matters with companions at the principal residence, so too
were discussions held and matters of the Mission addressed, together with periods of spiritual relaxation
among certain saints. At times, he was accustomed to withdraw
from all worldly affairs, retiring to his room for thirty days, where,
attending to the Divine Spirit, he sought solitude, which he desired
because he felt, through his heart, the Holy Spirit renewed within him,
as if ascending in Divine Love. After a prolonged period
of experiencing these spiritual exercises, celestial graces manifested within his soul,
so that within his dwelling it became possible to perceive
within his inner being the flames of the Divine Fire, kindled
in Vora, conversing quietly with his usual companion,
Saint Pedro Kudi—Amemo, S. Kudi, let us love
Him, and may we also be loved by Him, since we are worthy to be beloved.

One ought to love God with the same intensity with which He first
loved us, giving oneself daily as an offering, striving to attain
devotion through affectionate and pure study of the Divine,
leading thus to conversion of the will and understanding.
Who is it who ascends through affective devotion? Cintura—
Mar, His servant, in Divine Love, and often
with his companion he discussed some profound agony of
genuine affliction, and understood, explaining through Camargo
that one must give oneself to God with such spiritual energy, consoled
by the state of his soul, and with mature outpouring
of Divine Love and sweet harmony.

From the Fountain of Charity, first subjecting
body and dominion to God, he diligently sought
to direct all actions toward their ultimate end—
which is the very same Degree, elevated by Mejuminibexa, for
condescension had already been granted to those Sephijenaris, egabebdy,
many passages, and inexpressibly Hebatkava, greatly
absorbed in whatever mystical experience or other hidden mystery.


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--- TRANSLATION ---
52

In the month and year of Her Majesty, most honourable Considered offer
Candor, for those duly armed together with:
The better city to come under the dominion of some Other Mode,
& Necessary reformation of abuses currently prevailing among the greater part of India, in order
to prevent offence unto God, especially the sins of
idolatry and imposture, into which many have fallen (see
that Neophyte, so that the Dirge of their National
Practice, as well as the cause of Communication, and such
association with the heathen idolaters, through whom they may depart
from the true faith); when any fault or deficiency was found in them,
they would agree upon self-incrimination and mutual confession, nor
was it explicable without evident hardness of heart and penitence, so much so that
it appeared to fall apart into secondary and worse divisions. For this cause,
the burden of Enslavement weighs heavily upon the Church, or any place disputed for the
function of Christianity, with singular acrimony and
deficiency of Christian discipline, affecting both
the current concord and the universally abhorred malice
derived from idolatry; thus being heard as admitted under Confession,
its teaching drawn from "Come Duridla," this corrupted core of Coegaçe, would rise up from the
Confessionals—Epod—on high in June at Altas, when;
during the greater assembly of Christians, my small portion
pertains to the Shog with the greatest envy of the Spirit’s
Word, by which a lamentable state of His soul may be discerned.
The water, sustained with particular severity among
the Molahaj; and many a Vuy lifted by the Spirit of
Olia, if indeed threatened with the heads of Ces, pleading
before God as one offended. And now this Molmu is witnessed,
if brought forth towards Vanity and Jay ameuay, if charged and clammy in his manner,
so full of servile adoration Doy for his own Corra.

By singular instance in this matter,
burdened with experience of active trial in Sterua. Con-
corral sr Chimbaç below Alde towards His febda
may appear in Corra d’Iosh, or devil: Xramd
with equal title, Camor Deprelencido, by the Law
of Abraham, yet they turn away from their natural
union Danvia, & Praquiza shall return to chaos in je


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--- TRANSLATION ---
a similar guilt of idolatry. For indeed, revealed by
the Divine Grace, one must contain patience within the bounds of His love,
being endowed with the prophetic Spirit, which from Her proceeds more
ordinarily in Company; thus God would bring judgments upon those
who had so grievously and abundantly offended Him, threatening them to
experience the deserved punishment, being founded upon
fires of divine wrath. Great damage was caused thereby,
so that entire settlements were consumed by fire, indeed, I say, nearly the whole district
of those wretched people was destroyed, reduced to the extreme of
poverty and affliction, so deeply ashamed and deprived
that they could scarcely lift their heads again, nor summon strength,
however long they might wish to be loved by God, even as He loves them from Eden
unto the coast. With this chastisement having been seen (Vefinlay, in)
various Christian communities began to fear, and drawing near in
sorrow, offered vows, promising to make amends, paying little heed before to the threat of C. A-
balam, but now their memory was renewed, and never again would they retain
such gold or wealth, recalling that similar threat from that venerable
Father Tinard, with like effect. Indeed, from this example, much is to be learned:
let it serve as a warning to others, let each man take heed, and comply with
such Christianity, lest he likewise experience
similar chastisements, when God acts, as do the
elements, through agents executing correction along the line of
righteousness.

Method of Holy Charity without
undertaking any laborious works, applying every means,
manner, and method deemed necessary to assist and support
Christians of whatever age, condition, or calling. To the Infant Jesus, many crowns were made
with just such offerings; when gathered together, crude materials formed the
mechanism—what I refer to as the "Cataquida" King condemned (accursed)—
equated with P. Godas, who denounced those disentangled from Ma-
dog’s occupation, afflicted as they were with spiritual sickness, yet
through (His presence), opposing and reclaiming
that territory for the faith, reorganising it with
greater diligence, care, instruction acquired, deserving
praise and reward from the Departed. It was necessary at the gateway
of darkness, where throughout the world sounds pertained to the Catholic religion, so clearly defined and binding.


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53

diligent, as far as he was known, in making much and more profitable use
of her; yet his foundations were weak, and he began from small beginnings,
gradually progressing towards improvement. Marica, graphically depicted,
was not without difficulty directed aright. For this reason, on 29th [Abdo.], it was understood that he was
capable of receiving the Sacrament of Penance and the Holy
Eucharist, but administration was withheld; for there appeared some cause of ignorance, or perhaps a hidden impediment, which prevented him from being admitted to Confession and Communion—
pending full preparation so that he might be deemed spiritually fit. On one occasion,
he appeared greatly afflicted in his conscience, feeling himself obliged to abstain
from receiving unless fully capable through the proper rites of Penance; for the greater good, due to lack of habituation,
and because spiritual profit from the Holy Sacrament depends upon
the readiness of Catholics.

A great and notable concern,
and remarkable diligence in his Catechism instruction. (He)
an eminent preacher, exemplary (not merely in name, but in deed),
fulfilling the obligations of his office with devotion. At the end of each lesson, he would offer prayer and exhortation, repeating each week’s key points, explaining them clearly,
so that they might retain and understand the mysteries of salvation. Frequently,
he would gather Neophytes and others together, encouraging and stimulating those committed,
urging them to domestic piety and persuading them to make themselves
more worthy ministers of the Word of God, thereby advancing the faith
beneath the burden of worldly vanity, to the glory of the universal Church. And substantially, indeed, was he devoted to
this labour, for throughout the entire Congregation,
he diligently sought and preached the Word of God with such fervour of soul,
as testified by experience and eternal reward; already possessing pure intention (not
for human glory, but for Divine honour), having confessed sincerely,
he had received absolution, and stood ready for death,
firm in holy hope. Strengthened likewise
by equal diligence and care for souls, enduring hardship, and
forming his Catechumens with careful examination most necessary,
so that the faithful might keep pace accordingly. Following Day ha-


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--- TRANSLATION INTO MODERN UK ACADEMIC ENGLISH ---

In matters concerning the enterprises entrusted to the Roman Congregation for the Evangelization of Peoples, the same diligence and care must be exercised. Particular attention should be given to catechists, selecting from among them those who are most capable and best suited to the task—those who display the greatest aptitude and personal suitability for instruction in the school established by this great Master, whose power lies especially in the manner of speech and delivery understood by the common people.

Through these well-disposed converts, as exemplified by Saint Paul, there arises a spiritual kinship (in practice, a bond of charity) that unites individuals within the ecclesial community. Thus, religious ought to treat such persons with greater kindness and affection, especially when they share a common cultural or national background. Indeed, many have been elevated—or even fully raised up—from the national bloodline through such apostolic efforts; and numerous vocations have been nurtured under noble guidance, marked by fervent zeal and gallant dedication, without distinction based on origin. Those raised up in this way are ordinarily received into the religious life—particularly into the missionary vocation—which calls for committed service of soul and body.

The missionary companion is not only to support through words, but above all through concrete actions: assisting, encouraging, and especially accompanying the newly arrived, seeking ways to help them adapt and to ease the burdensome difficulties they may experience within the mission, particularly at the outset.

Doctrine has been firmly established, fixed at a stable point (as reaffirmed in Redemptoris Missio): wherever necessary, one should confidently ask for the grace of our Father, the Companion. Instead of insisting upon a permanent residence, the religious should respond with availability, making clear his readiness—as a religious specially dedicated to mission work—not to possess a fixed home, but to remain always prepared, wherever called, to serve in whatever place divine service may require.

Individual cases are subject to examination according to the regular procedures recorded in the ledgers of the Sacred Congregation for the Propagation of the Faith (Propaganda Fide), and must be thoroughly reviewed whenever formal instructions are issued. Continual discernment is required: the individual, the superior, and the responsible authority must jointly assess what best serves the cause of divine worship and is most in keeping with the demands of evangelization.


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54

Finally, the great Sam, D. David Chez de Armas,
after immense labours and acts of emancipation, ended his earthly journey on 15
December 1715, leaving behind his companions
with tears in their eyes and longing (saudade) in their hearts. He left behind a singular example of perfection, fully realised
in daily conduct. The cause of his death was attributed not only to advanced age, but above all to love and the hardships endured; his frail constitution, already weakened by years of service in accordance with the demands of Cum (Cum having made public display),
and by the prolonged burden imposed upon him. An internal wound and profound ulcer developed, which notably corrupted the flesh; greatly weakened, his vital spirits were severely diminished—yet he remained worthy of the divine presence. It was admirable how difficult and terrible was his agony, marked by intense suffering and brief periods of unconsciousness over nearly twelve days; yet he died firmly, commending himself to God with fervent devotion, as those around him—his strength failing, some weeping, others standing silently nearby—hastened prayers for the departing soul. David, accompanied by the constant care of Fernandes, who could scarcely sustain life while wholly dedicated to the service of the Army, desired, following the example of his holy patriarch, Cgnatid, to remain longer in this world, burning with zeal to ensure the salvation of souls and to receive the reward of his labours.

He passed away within the Requereria of the Refat, in the presence of Father Baniqueo Roix, Superior of the Misra, and
Father Francisco de Chevy, received into salvation with an abundance of tears and copious outpourings of piety; and it was affirmed by Father Pio Roz that he had received general absolution, and that the good Father Royet had divided his final moments, offering to him the matter of a general confession concerning grave sins committed throughout his entire life, and from which he had equally made his final Confession.

He died maintaining original innocence.

S~9

A brief account is given of


Page 107

--- TRANSLATION ---
Of the Pious Life,
The Martyrdom of the Glorious Confessor
of Christ and Armado
Dio Davier

His place of origin is after the Venenavele. D. Moralim
Royer Armado Dio Davier, whose sufferings, by divine grace,
were borne with such spiritual fortitude and evangelical constancy
that they filled the measure of tribulation in no small name; believed
and confirmed by me through special accounts of martyrdom adorned with faith,
when he, a Confessor of Christ, was seized in chains and cruelly
tormented, yet even in prison preserved his soul and body undefiled,
finally enjoying the liberty of eternal life. He was known from the beginning by the name
Chiven, which is synonymous with Simb–
vora. The town of Chiven, with its heroes of the faith at the time of his birth,
had already dedicated the years of his consecration to the service of God Most High,
and when called upon to proclaim the day of his devotion, even in the final
contract, it became the cause of his desired passing.
He Chivifefe Minia Dei in Chad vaginal, in
the greater Con and Co, as though still performing his duties, shortly
after Bartholomew. Thus triumphed over world and flesh, and
cleansed by suffering, he answered the call of the Almighty, that he might take
possession of the Kingdom of Heaven. Nor was he less fortunate in his departure,
for amidst the agonies of death, with steadfast courage and armed
patience, he awaited the original summons—Christ the Redeemer—affirming the Day
of anticipated veneration, earnestly desiring and imploring
Divine mercy, so that through suffrages offered
on behalf of the faithful departed, peace might be granted to the soul,
and according to the second passage, Estofing
Anypray, judged by the court of heaven as most fitting, in full accordance.


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55

Marella bore little regard for the comforts of the flesh and blood, even until her later years when, already in her seventies and frail, she continually offered up the sacrifices of her body with steadfastness. She lived a calm and devout life dedicated to God through mortification and Christian discipline.

Included among the number of catechists, she demonstrated throughout her admirable zeal in preaching, perseverance in labour, and such was the strength of her faith that she became renowned among us—much like the Reverend Father Melchior Francis, of blessed memory, from the Society of Jesus. Notably, through her companionship with him during extensive missionary journeys undertaken for the sake of Christianity, she experienced remarkable spiritual graces. With his support, she brought great comfort to many, especially during times of illness and distress. Indeed, our Lord granted her (as it were) a grace of extraordinary efficacy, abundantly poured out through her active ministry at the bedside of the dying, possessing a true talent for exhortation and affirming souls in the Christian faith—gentle yet resolute. On all sides, she proved herself a most distinguished catechist, worthy of admiration.

Father Ferreyra himself acknowledged this, and even in the short time she spent on mission, she tirelessly visited the Christian communities of Peinó de Tun’kim without rest or settled abode. Driven by devotion rather than personal ambition, she administered nearly a thousand sacraments of baptism with meticulous care. As recorded by D. de Leitão, she would travel immediately to Roque, neither sleeping nor ceasing her labours, always ready for any task. She resembled, as he put it, “a vessel fully rigged and under sail,” moving forward with determination. Supported by her good spiritual director—and when he was present, assisted by his guidance—she advanced with such diligence, industry, and skill in catechesis that she could proceed freely and effectively, lacking no requisite reverence or appropriateness in administering the sacraments.

She did not stray from her path, nor deviate from her mission. Together with Father Ferreyra and his companions, she journeyed into Jayanoho, engaging in strenuous pastoral work—burdened with expeditions or pilgrimages—fulfilling the holy calling she had received in Tun’kim, known as 'Campa'. From there, she followed the mission route back to Portugal, accompanied by another companion from Tun’kim named Xinos de Borja.


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--- TRANSLATION ---
Matters concerning Father Louas, confessor in the Diocese of Tunckin: this most holy and greatly endowed city is a strong Catholic centre, where Latin is exercised from the earliest stages; theology and moral doctrine are studied in preparation for the priesthood—forming priests who are suitable ministers for the propagation of the Gospel among their fellow countrymen. Yet even with these advantages, due to a lack of proper conversation and defective instruction, the Catholic community in Dioponense remains underdeveloped, showing only modest growth in piety. Nevertheless, one individual presented himself to Your Lordship with such exemplary conduct that his natural disposition clearly indicated suitability—overcoming the impediments which previously barred him (notably in the year cited, Nam nec foci des asim no ridim), despite deficiencies in grammar and Latin proficiency, which he could still acquire.

In Neuparis, having overcome the obstacles that had formerly disqualified him, he was admitted into the Society in that same year, during which time he served as a lay brother. There, one must marvel at the profound humility he displayed; indeed, divinely inspired, though unable to attain the priesthood, in his humble lay state he became a minister exceptionally well-suited to preaching the Gospel—not merely as a member of the Company, but proving himself so effective that, within a short span, he reached the peak of his vocation. By nature, he was notably prudent and advanced in age when he joined; yet he firmly resolved, with full awareness, to dedicate himself completely to the religious life, mastering the Latin language and qualifying himself as best possible for priestly duties—though remaining, within the Company, in the status of a temporal coadjutor, one of the spiritual assistants, thus serving as a most effective instrument in the divine mission.

I affirm, moreover, that he was clearly distinguished when that holy and glorious company of Christ’s servants was obliged by the Society to separate from it, like a rotten limb removed from the body.

Finally, Tunckim—now consecrated and fully devoted to the service of God and religion—began immediately to carry out his great duty as a religious and apostle in virtue, diligently performing the office of catechist within the Company under the direction of Father Manuel Ferreira, Superior of the Missions. To this mission he was assigned by function and confession; throughout the year, and until his death, he rendered notable and substantial relief. With great care, thoughtfulness, and diligence, he assisted the subsequent Superior of the Missions.

Translation (Pages 110-214)

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56

of the same, was greatly concerned with attending to spiritual needs, such as preaching and administering the sacraments. Yet he was not satisfied merely with fulfilling these priestly obligations—preaching, catechising, and even more so, with diligently overseeing confraternities, carefully adorning churches and chapels, ensuring they were properly furnished and supplied with all that was required for the Divine Sacrifice, decent and suitable for the solemn feasts of the Church, which he strove should be celebrated with full dignity and propriety.

But where he exerted his greatest zeal was in confronting the challenge posed by the great Apostle of the Orient, Francis Xavier; and though he could not rival him in merit, he sought earnestly to imitate his example—by leading an apostolic life, striving to be worthy through holiness, frequent confession and communion. Moreover, he applied himself secondarily to fostering piety, so that through a more ornate celebration of Mass the church might be better adorned, greater numbers might participate spiritually, devotion might be equally stimulated among the faithful, and communal worship might grow in depth and fervent affection.

How singular it is that these apostolic virtues should appear in one man, especially when, shortly before his own death, few had surpassed this Father in zeal and merit. He died at Caran, having been sent there under orders, enduring severe hardship and intense suffering in Angola due to fever, following the confirmation of numerous missions, while stationed at the Residence of Resa, located at a considerable distance across difficult terrain, accessible only via arduous paths to the Provincial Mission House, from which he had been dispatched.

The letters of Father Francisco X... reveal how poorly he could endure confinement within that celestial prison. Nevertheless, he continually bore his sufferings with patience, accompanied by profound joy towards God, showing extraordinary diligence in carrying out his duties. He obtained permission from the Mandarins to remain in the city of Savav, having previously reached that Residence; and divine goodness, unwilling to deprive the region of such a zealous servant, moved this Mandarin—who had formerly opposed him—to grant him favour and allow him to stay, through that same benign intervention by which Heaven often disposes hearts, overcoming resistance and converting hostility into goodwill, even as that stone which seemed an obstacle became, in God’s providence, a foundation of strength and perseverance.


Page 111

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--- TRANSLATION ---
57

Vigo, or the Confessions of Persecution and Utter Perdition.
Declared by Dom Tomé Raim to the Holy Law.

Lobos Carnieyn was summoned before the Inquisition regarding the profanation of the Holy Image, committed on the 14th of that month. To this charge he responded: The order had previously come from Rio, as Superior both to the local tribunal and to the Magistracy thereof, within the Company [of Jesus], nor was there any division in acknowledging the divine authority vested in him—this figure and agent of the Devil—who had attacked the Sacred Image, accompanied by acts of sacrilege against God, causing blindness and derangement of the intellect; such was the perdition of heart and mind brought about by this barbarous and unclean act.

With the true accusation laid bare in this ecclesiastical process, it became evident that when he believed himself secure, and imagined he would immediately be obeyed and carried forward by the glory of gentile power—by the mandate of Gêris, or by breaking the sealed and invincible covenant of Christ in two masses of gold, covered with R., and conforming to the four days of Tun Kim, during which it is customary to spit upon the Sovereign Majesty—the accused endured inevitable torments of conscience, sleeplessness, and was afflicted with severe pain throughout his body, along with much vexation and inner anguish.

When the inquisitors ordered that he should appear, they still tempered, albeit slightly, the singular severity of his suffering, though greater punishments were due; indeed, arms were already prepared, and a light signal was given that they would apply (moderate) forms of coercion as an act of due observance towards the Holy Law. Presenting himself under strict scrutiny, resolute, stern, and highly disciplined in matters pertaining to the rights of the Holy Office, the mandate was issued once more for public censure: ultimately, it remained to be seen whether the excessive rigour of Cachay could either break or soften that diamond of Faith.

Having made all necessary preparations,
that same day the accused was again brought before the tribunal to reaffirm his adherence to the Catholic faith, unjustly abandoned by him; first, kneeling before the image of Our Lady of Naples, having been embarked upon a course of penitential discipline marked by humility and contrition for the crime committed against the dignity of Christ—he then made solemn promises and undertakings.


Page 113

--- TRANSLATION ---
Freedom, if he were to abjure to the Catholic Faith. Indeed it may be said
in understanding what would thereby be acquired, we follow so gently
if he had been duly qualified. With Christ, equal jubilation is owed
to the French, of little worth in losing their dignity.
In despair of his nature, diabolical sources commanded
that they repeat Org gietlhoj or golgej; and not to be com-
bated with St Tovania, nor subjected to that cruel
treatment of the Cathijos by acouty, if Cottanad were given over with Sam-
bign, or Dotaj; as if sufficient defence were mounted without turning
the Cathijon towards yartbar Vua’s insufferable wound
& Mandrie of the newly accused. With Vara gyraji,
he remained gravely affected among the Moors, Guebrantak, who
had lost some of their Merty & property, having already declared
their will through Centiog; Chidard being appointed defender of
their cause before your banner, yet did not suffer Eu Cam' Meth; Camba of this
Org blow equally encompassed the Compendei.
Christad, for the Command of God X.º with
Manni Ocefp, affirmed under chief authority,
epithaleja or Pergomnd, of prospective aura & al-
gry. As He is greater Orepods not as such, Kny
Kote ya Co, prepared in mind and ready.

The official prefect of the Holy City
Manarion, a man of grave zeal, honour, and dignity,
and another executor of the same mission, On coni-
gz of Cinday, whose house was secretly availed
by the Commander of God L Deerts, and against the law
which had been established to save; yet none dared
to petition concerning her occupation, Cord gefied Fan-
Mondade Otial. With Bud Vend the Ocefp with
which that schismatic Minister of Caria, Mr.
Vios of Compassion, defied Natural Condition,
Fuedop, honoured the defended on account of absence,
and failure of fortune towards the Compendeyp: therefore,
if led to Mate deby jadeenty, they ended up
losing half; thereafter & with Point Cruelty acted—


Page 114

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Page 115

[ILLEGIBLE: ~15 characters]
as preg, Cagually Compenladas para Se offits a[...]
Magmay Cmeubina de Rey; may ainda este gason
hum Decrets No qual Cnudiazedam ao Deog &
ConfesKapp Ecujr Majstal deorh deua emenor, Me
atogcentavas Eua dabolica Chrefata, daquella Qual
grace sebevia attender, abjurando o Deog a ley de
Christo: Execranda invencaf, forjada afim da Quez-
dine Condiacf Soberba Com que aquelly Miniftry
se justicadiam, da Sua Attoridade piva affendida.
Depremida, dizand pafur Cimdeiech Contrarid ao
antovid, e se Vay ageniny se tin La promulgad, Co-
Me thii No oid a Sagrada Ley de Christo, que tu-
valmente dezjavad destruigar de Sun Rim.

Ellog foi obrigado o Armad Rio Xº
aficar Condened acurere gygetho. He bem tux
cade, do quedy fivm, se lhe trecaud em com fo,
e may Dera, e Me Congra & pi sobre Domagello
Com elle ficon até a mote; foy fom Mudad co
oy Compan Levy & Carure publico p. Ciema Cara
particular, 0na Entreger à Guandy, eToldady cond
Cependencia ao Governest da Gale; prind naß The
faltorn ay Militby dequelly Stdady, guany, do
Vigiaraf, arquiy crepian, diminuidas a medida de
prata, cadivy, daquelly Ceeckiad. Seriam -
Meiory as Mobidny, S.o Mandarim nad fope
Como narvendade era, Comem benigno, e rud de affi-
cçade ao Cristião; Speda Causa Omedos b’cenerg)
algum graus Mesglyty judeshem Vestirar adio, e
afur Companleyrn, Caguelle yprovisitando se
da atenens ufarad ella, principalmt. (n lig
defebe, e com adsutinas, Exempls detem judores
Orebrin estororados aprey, servacory estruneda
dipadzferes. Os Apohlicis Rio d'Exemplo de.Cau-
lo J om cubdra, Corregido de lua’ Cader, mad

--- TRANSLATION ---
[ILLEGIBLE: ~15 characters]
the priests, Cagually Compensated in order to perform the offices of [...]
Magmay Cmeubina de Rey; and furthermore this matter
a Decree in which they were commanded to obey God and
confess that Ecclesiastical Majesty ought to be held supreme, Me
accusing themselves of the diabolical heresy, from which
grace was expected, by renouncing God and the law of
Christ: an execrable invention, forged with the intent of the
zealous condition of pride whereby those Ministers
justified themselves, on account of their private authority being offended.
Suppressed, saying that it passed under Cimdeiech contrary to the
ancient [law], and that one should go again if it had been promulgated, Co-
mitting what is not in accord with the Sacred Law of Christ, which utterly
forbids the destruction of His Body.

Thus he was compelled, the Official Armadário Xº,
to remain condemned under strict surveillance. It is well known,
of whom he was, if he were transferred into custody,
and later died, and his Congregation and pi over Domagello
remained with him until death; he was then publicly removed by
the Company, Levy & Carure, for Ciema Cara
in particular, then delivered to Guandy, and Toldady placed under
dependence upon the Governor of the Gale; beginning with the
faults there existed in that State’s military, customs,
vigilance, where they crept in, reductions in the measure of
silver, coinage, and that exaction. These would have been
greater still, the disturbances, had the Mandarim not opposed
as necessity demanded, acting both benignly and firmly in regard to
affairs concerning the Christian [faith]; particularly due to certain causes, fearing
some degree of severity, Jewish practices having been introduced, and
alongside the Companies, which provision was made
from the abuses practised therein, especially in matters of
doctrine, and with certain examples of judges
Orebrin restored under pressure, servants corrupted, institutions
distorted. The Apostolics were without example of Paul,
covered over, corrected from his own error, but


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59

He did not cease preaching the word of God in Rome; he visited, exhorted, and spoke with his customary eloquence and efficacious divine zeal. With steadfast constancy in faith, he paid the price through suffering, confessing openly and freely the truth for which he had long stood. Students and others flocked to him.

Thus was this valiant Confessor of Christ journeying towards eternity, enriched with a great measure of merit, until the year 1717, when God brought to an end his glorious labours and crowned the patience of His faithful servant. At that time, his condition was severely aggravated by a prolonged illness—a wasting sickness brought on by numerous ailments. Though weakened in bodily strength, as his physical powers diminished, his spiritual vigour increased. As death drew near, he received it with serene freedom of soul, unburdened by fear, having already detached himself from the weighty cares of the flesh. He dismissed all worldly concerns, attachments, and temporal ambitions, and with eager desire awaited the coming of the Lord.

With utmost diligence, he prepared himself for the passage into eternal life. Reverend Father Beniyeu Roj “sup” [likely sub or subprior] accompanied him faithfully at his bedside. The sacraments of the Church were administered to him: he received Extreme Unction and the Viaticum with the composure and devotion befitting one long prepared, accepting them with tranquil resignation as a man whose soul had been purified long before. Little was said, but the serenity of his countenance bore witness to the strength of his spirit.

On the 18th day of January in the same year 1717, he breathed his last, full of grace and holiness. A man distinguished by divine goodness, natural gentleness, singular integrity amidst adversity, and purity of soul, renowned above all for his ardent love—ever humble in his conduct, ever devoted to his Company and to those who ministered the Gospel. Worthy indeed is he to be numbered among the Martyrs.

Cello Soeny and the illustrious Altery de Crinde, both men of great honour, who likewise endured imprisonment and persecution for their confession of the Catholic Faith, ended their lives sanctified within prison walls. They were declared, by irrefutable testimony, true oracles of the Church—like Martinez.
Con.


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60

Moderation and suitability of temperament.

Father S. Kelly was of a mild and temperate disposition, affable and sincere of heart, without duplicity. He was genuinely joyful in his service as a labourer in the vineyard, striving to meet the needs both of his companions and of those under his care, especially when devotion called for greater commitment. At such times, the Society required men of upright character and genuine goodwill—qualities which he possessed in abundance. Indeed, natural sympathy and congeniality inclined him readily to win affection, particularly through that balanced temperament which few possess, but which Father Delley also held in high measure; and in short time, Kelly earned widespread benevolence and grace among his peers.

Together with his zeal, he displayed tireless dedication and steadfast courage in promoting the reception of Christianity. Yet he neither sought recognition nor fled from hardship: neither illness, nor danger, nor suffering deterred him; nor did he seek assistance, whether spiritual or corporal, beyond what necessity demanded. By such conduct, he acquired great renown and deep esteem—not only among Christians, but even among non-Christians—whenever he appeared within the reach of his broad influence. His courteous and benevolent manner won many to conversion to Christ.

More generally, he contributed significantly to the growth of the Christian community. Father S. Kelly flourished during the years preceding his glorious death, a period in which severe afflictions ravaged the territories under his care. Plagued by disease and destitution, the people were left defenceless, stripped of all resources, and overwhelmed by every form of adversity. Amid this desolation, the Reverend Sabro—finding himself constantly surrounded by such miseries—nonetheless remained resolute. The young priest, a true friend and compassionate shepherd, accompanied by his fellow missionary and legate, Rosangue, offered shelter and support. Yet others fled from him, horrified at the prospect of contracting contagious illness. Despite the scarcity of aid and the pervasive fear of infection—so intense was the contagion that even air itself seemed poisoned—no obstacle could dissuade him. Infirmaries were overcrowded, and space could scarcely be found; nevertheless, he pressed on, sustained above all by catechetical diligence and pastoral devotion.

Christ, who had always been his strength, now sustained him more fully than ever.


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61

Of vocations, the City of Cruz has seen men pleased and disposed by divine grace to embrace the sacerdotal state. One such soul entered that holy ministry on 8 April 1718, passing to glory at an opportune moment—having not yet reached thirty years of age. This was Mem. de Góico de Mijland, much esteemed for the length of his labours, his humility, and his deep piety; he departed leaving behind a profound sense of loss. His passing was mourned throughout the city of Poguilar, where he had lived with sincere religious devotion and purity of soul. There was already well-founded hope that in the future he would become a great pillar of the Mijland mission.

Crucg Meny, following in his footsteps, consecrated himself to St. Mary of Dary Catenkim Conympo as a model and exemplar—a perfect standard of sacredness and religious fidelity which others ought to follow. His conduct, marked by apostolic zeal and exemplary dignity, made him a most worthy disciple. Indeed, Dnij fe’ Mnshou Condante did not allow himself to be drawn away from setting such a noble example before his fellow religious, but rather exhorted them continually toward greater devotion and spiritual fervour. With a spirit aligned wholly with the Company (Companhia), he lived as a true member—yet, separated from it later due to certain circumstances beyond his control, he remained steadfast in his vocation, labouring diligently in the vineyards of virtue.

He displayed evident signs of perfect religious life, yet more so in the manner of his death, which came through consumption, offering himself entirely as a missionary of Mijianpard. Ray Dunthin da Nafiam, a man of blessed memory, whose spirit seemed to echo that of Ferrypad, was distinguished from an early age by his virtuous disposition. He was sent to the Seminary of Macas, where, devoting himself fully to the virtues, he simultaneously studied the principles of Latin grammar and moral theology. After completing his mid-level studies there, he advanced further through the course of Sacred Scripture and Evangelical teaching. Once sufficiently formed, and judged ready by his superiors, he was admitted to Holy Orders.

Returning then to Puntkim, he began his active pastoral work: administering sacraments, instructing catechumens, and serving as a missionary under the jurisdiction of Cd Leonoroe, in the region known as Frib d’Reyns. There he founded parishes, or reformed existing ones, introducing order and spiritual renewal wherever he went.


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--- TRANSLATION ---
That visits, Erickand near the mouth of God Cadminy,
hand and sacraments with singular example of holy
written life, custom, inheritance zeal of spirit.

But debt owed, and primarily fell under.
Belief declared in December, Empire. Field of his glory and expanse,
so the territories of Boelim, where Christians
exceed the number of four thousand; place among them of
Maine purigon. Difficulty of access to Mifsand; and
a fortified settlement established at Holtemoke toward Eunquq Cedair sbo mg with-
boundary, where lies Tunhim, of Caclimelina, cijj.
Doni Rey, and cause of the afferding assigay, they are Du-
Paul med de parte aparte, seated in great num-
bers of soldiers, to guard, confront, pursue to the limit Canaum as Comperpehia war. For this cause and that location Mimb acted
toward preaching of the Gospel. Lij depaj, queich-
cam) and the Missionary, though still native of Tunffro
from there, must be well established, especially Christian, live very
much afflicted, deprived of prison and punished; equally great
would be the treatment toward the good Father of Lalentin, were Divine
providence not to assist with Spendl protection, particularly
since, having been sought by the heathen for delivery
to the Mandarins? Expido, Caputke alcy, shg, may not be
seen nor understood by them, or whether Cyande if those
woltehy send to whom, as sole expathau
aug of Evangel, or Confounded shy Dog ar-
Chewy among them, without Orthaged or Jew to
Juar Matenlo, and deprive those Christians of
their unity. It is also necessary Sadrt.

Not only should one embrace fervour
but also the territories, or decrees of Boelim, field
for the temple, wherein Jews might employ their fra-
therly labours, much more so in the Province of Aymno, where, either ancestors
spediv, or obedient to the Mandate, feteijformdo


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1712 – up to the 19th.

With tireless diligence meeting every appearance of duty, the Reverend Father Minor awaited, summoned by Deozzuph; and the accusation against the Reverend Leonor and Benemvel P. Abraham (Ployed) was that each year he filled his May Catalogue with a considerable number of administered salvations, &c.: equally, all the more admirable is that known to Dn. Rivera de Affatico, who reached Europe in the twenty-first year, &c. Father Valentim had previously been assigned this special post due to his competence, though he suffered from bodily humours and great infirmity; C. Canaças had been placed in command during a time of widespread illness, particularly an ailment affecting the palate—Calamo—and extreme debility (Mollisissima diffusio), in which condition he could walk on foot only with great difficulty. For this reason, especially in those final years, his confinement was at Cume Baca, together with the use of a movable dwelling, enabling him to relocate with lesser hardship, thereby continuing his service to the Christian mission. He never consented to be subdued anywhere, but insisted on constructing a portable residence, suitably spacious for his habitation and adapted to the community at Oxfravia, along with the gifts of his Spirit. His body, however, became so afflicted by this malady that it eventually failed entirely, preventing further continuation of his Lordship’s missionary labours.

Yet, in spirit unbroken and resolute, Candid above all, singularly devoted servant of Gery defiu to individuals, as far as the duties of the Mission permitted, brief in obligation yet ever scrupulous in fulfilling the requirements of sacred office; he remained always most exact in liturgical matters, precise and attentive in all pertaining to divine worship. For this reason, he took particular care regarding the Sacred Vestments, ensuring they were made of fine linen (Zefara), and kept his vessels most clean—Cubang, in perfect order—never allowing any negligence or irreverent exception. His consistent, singular example of virtue, purity, and religious devotion served as an Abhomy [?], aiding others toward spiritual betterment and eternal conformity—whence also came his rigorous self-examination, careful preparation, and habitual confession: prior to receiving the Sacrament, he ensured the junior members produced their confessions, and having himself confessed, he would admit penitents to the tribunal of Reconciliation. Nor did he relax in such precision; rather, his earnestness never waned in guiding the penitent toward contrition.

62


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63

City. After Morelle, for Greater Glory and the Name of the Divine, During the Schisms.

The Mistress was held in very high esteem by her M., especially admired for her devotion to Aglæam, whose Christian faith was deeply rooted. She lived as a Day, upon whom Christ’s grace was bestowed abundantly among all the pagodas at that time, surrounded very fully with the customs of the land; yet she continued greatly preoccupied with Brahminical superstitions on this present day, inwardly torn—contenting herself through self-mortification, accompanied by tears and supplications, with lines traced upon the heart, grieving over the loss of such a devoted Day, fearing her soul might be led astray. She came forward with offerings and acts of penance, performing Exhavoniria rites, and made votive offerings of love so fervent and intense that they were deemed excessive. At the hour appointed, Tunlin, along with other faithful, publicly venerated the Holy Image and the standard cross of Christ crucified, together with the kōkem (sacred vessel) of De Dailonhon, expressing profound devotion. Yet this excessive affection culminated in an act of pious zeal marked by emotional intensity, lack of prudence, caution, or decorum—actions which verged upon fanaticism and seemed contrary to the moderation expected of a woman donor, to whom such extreme displays were particularly unsuited, especially given the absence of sufficient guidance from the Missionaries who should have directed her.

It happened that, out of zeal for the Image of Christ Crucified, placed in a high and prominent location, certain native inhabitants of Coutain, inflamed with religious fervour, seized upon the Reverend Governor Blagarj, compelling him under his official authority—and Todaig—to imprison the Christag (Christian devotee), accusing her of causing disturbance, and carried her before the superior Government authorities. Thereupon, evidently charged with obstinacy and ill-treatment, she was punished according to established decree, and marks were made upon her body—letters inscribed with characters—designed to publicly identify the Christag, and serve as a deterrent against any voluntary relapse into idolatry. The gravity of the matter is such that it stands among notable cases, worthy of record among those bearing the marks of Christ. From this event, 16 men subsequently became followers: Gajaram Dny, Ochy Aunthonicio Lenda, and others from the Convent community nearby, who were condemned for this serious offence.


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--- TRANSLATION ---
Care, sustenance, and sweat of their Cook; May they tread
the path with steadfastness,
with patience and constancy,
proceeding with devoted affection, and increasing
in their affections toward the Latters from Heaven—
image of God’s unity, O Saviour.

The spiritual life
of M. Diam grew through the fruitful labours
of Mr. Félix Priesch,
and other missionaries;
several extraordinary events
and prodigies were observed.

In the year 1717, Tunkim (a village near Coruje) was reached by
D. São Felly Die Cereyra, experiencing the effects
of a similar occupation or affliction, and
at Nam Meleby, grievous illness arose, in which
Ompumior died shortly after preaching, very early in the year.
With bodily strength greatly diminished, slow, weak, and suffering prolonged illness,
he yet did not cease attending to
the duties of the missionary office with great diligence.
He especially excelled in pastoral care,
and by the end of the year 1717, he oversaw
the construction of the chapel at Mipam Cedes,
built through the force of devotion and piety—
a work attended by prodigy. Moreover, on the night of
Cabbade Tanda, 1718, at the Residence of Refato:
two conspicuous occurrences took place, and at the same moment.


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64

My Lord, I write to you from Tomar to Alva, conveying my respects.
It is confirmed that Cacador died today at Cagada. I swear that
the Catholic Church performed the rites on that occasion without delay,
and even more commendably—indeed, most praiseworthily—through Oread,
or through so many ministers equally worthy of recognition, having been deputed
to accompany Saint Peter of Celeirós, who offered himself to undertake
that holy labour; yet he did not wish to accept the burden. Nevertheless,
he was comforted—and notably restored—with renewed confidence. After a period of rest,
he continued his administration of the sacraments, not as a mere servant,
but in the Spirit, encouraging souls with catechesis and spiritual
experience, especially when engaged in such sacred and elevated duties. At such times,
he felt himself in better health. He attributed this improvement to the cause
which had inspired him to vow himself entirely to the service of this Province,
particularly after the reception of the decree from Damão, where he gathered
natural fruits [i.e., spiritual fruits] from his labours.

I must also report to Your Lordship two providential matters:
the first, that following excessive labours during the Lenten season of 1419,
he nearly lost his life due to extreme exhaustion. Despite this physical collapse,
he fulfilled all the obligations incumbent upon missionaries, modifying
his routine from Palm Sunday until Holy Saturday, hearing
a thousand confessions and celebrating the sacred mysteries of the Mass
each week with such devout regularity that one might recall the words
of Saint Paul: Omnia possum in eo qui me confortat ["I can do all things through Him who strengthens me"].

The second matter concerns the deeply pious state of the eastern Province,
where several churches have been established, including the parish church of Saint Félix,
to which he travelled in order to administer the sacraments to the dying.
Since this pertains to eternal salvation, and for a considerable duration,
he endured illness owing to the great necessity of the mission,
fulfilling his office faithfully and out of profound concern for the spiritual desert
in those regions—both among those present and those dwelling there—
providing diligent pastoral care, while striving each morning to cleanse himself
from the stain of any moral failing.

Nevertheless, as all diligence is insufficient...


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--- TRANSLATION ---
[ILLEGIBLE: ~15 characters]
By due diligence and care to fully prevent any argument
concerning the Republic, it was considered necessary at that river, Cumarbará,
near Monte Ladâng, where wolves were seen from afar,
C.P. [?]; they were said to be under the authority of a certain Mandarim—was this so?
They were cooperative; from this point onward, they followed
this practice in order to govern or accommodate themselves according to the customs which
he had deemed very appropriate. There was no lack of
the Company’s warnings regarding this matter, speaking out against
walking on sacred ground, trespassing into certain courtyards near the settlement
of the village already called “Já Dúc,” which day and night remained
innocently inhabited by those who cultivated the land; but there came
Beza de Ladâney, who had been baptised, divinely inspired,
spoke well upon confirmation, and thereafter approached the Fathers,
and finally came to know [the faith].

Then he entered the office of Divine Grace,
that particular strong and common devotion adorned with that apostolate,
lamenting deeply as he moved to enter the Church: prostrated,
covered in tears, greatly contrite, suffering
anguish and sorrow. Thus did he present himself as a catechumen,
finally coming forward like one eager for confession. He entered
the place with the key held by the Father, hearing the confession,
cast himself at his feet, laying bare the truth, or rather the sins
of his life, confessing his greatest faults with deep
sorrow, particularly those committed with the mouth—blasphemies made
against the holy tree, Oreyn, and acknowledged them before God and the
Church. Returning here to the Office of Divine
Grace, he went back to the Company with a soul
no longer burdened by doubt, nor entangled in worldly affairs, but rather
his soul belonging wholly to the Lord, for whom he now lived,
having been baptised, assured through mature conviction,
so that he might be saved; converted, and another
who, having embraced the Holy Law, now lived among you, as though
he had never before turned away: erring no more, acknowledging sin,
and having answered in this year, entirely renouncing the former life of excess,
as one infamous, condemned, yet still alive—now renewed,
reborn, and purified, Caboxy, whose former self
had falsified the world, now made accountable before the Divine Tribunal.


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65

Divine. Other words spoken by one who so explicitly
sought to deceive us, those people led astray through brevity, with
such force they defected from Covaal, and fifteen of them—being Europeans—
entered under his leadership, not as thieves or rebels, but as men bound by cords &
chained on the Sabbath Day of October, from Tevera to the source of Water
and Grace. O.D. 27 October. With inexplicable sorrow,
yet comforted; and he also served as a warning to many who had escaped
from the masses. It was beneficial diligence for our instruction in the Mission
of Our Holy Faith, especially regarding what was then customary,
and how he administered the sacred Baptism.

Not without some small service to the Crown,
the Mission of Tunhim de São João de Banijas, Maria Bu
Sireli Arentino, was addressed to God, King of the Realm, in the year
1715, communicated to the Superior of the Province of Ngle-
an, even further advancing the frontier of Christendom, so as to exceed
the moment of life (the soul’s baptism), when greater
labour, Spain, and Caufa held great conceptions of
Mandarim Statehood, and within it there might be the key thereto.
God against idolatry: yet not enduring such
great diffusion; the priest remained idle, with few more
than a year since his arrival in the Mission, and
with notable eagerness applied himself to the study of the
language, beginning gradually to impart from it to his spirit,
visiting the various regions of Christendom therein
within the Province; however, his labour was that of St. John the Baptist, united
with the zeal of charity, embracing souls in their affliction,
accepting both suffering and the mixed sickness
and brooding anxiety. Compelled by urgency, he renewed
his efforts and spiritual struggle at home, or among the poor
in a humble habit, and very greatly afflicted—
some wounds caused him constant pain, adding to his zeal and
endeavour. Visiting Christendom: yet as if burdened
by the body no less than by discomfort, and great exhaustion,
by strict discipline and extreme hardship along the paths,
on a special journey, particularly following upon a certain
grave obligation from Chamago, and towards confronting impiety.


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--- TRANSLATION ---
The necessary direction of Comor, lacking water and burdened by taxation,
was compelled to labour in Mipocen. Major Minto, together with his
companion in adversity, Pade Valentim Ferreyra, undertook the renewal of
the faith; and through repeated efforts and greater revenues, matters were set in motion
without delay. Cornelis de Novo Correij was appointed overseer of the Christianisation
of the Province, and it was accomplished with great difficulty, yet with
Mam Mend yielding fruitful results.

These regions are now more notably inhabited. The
provinces are understood to comprise the converted population, albeit with lingering
judicial ambiguities. Indeed, much has been envisaged for the advancement
of Buelochi: three churches have been newly erected
in proper form, and work has commenced on the principal church of
Nossa Senhora da Esperança, which is expected to be completed, thereby enabling the establishment of a
capitulary entitled to administer the sacraments. However,
Major [Minto] is accused at this critical juncture of having secured, through divine
providence, the formal recognition of the Church of Luba and its
primary devotions. Jormsuj of that locality, according to custom,
has encouraged a greater number of Christians, advancing further
towards perfection by providing a good example—most moving indeed.
And he diligently safeguarded the principal church. In
this place, Major Romady endured prolonged prayer and profound
devotion; graced by Maj lehay, sustained in prayer and
imbued with plumes of great spiritual struggle, overcoming all
temptations under His Majesty’s service. Yet even as Romady remained steadfast in his fixed
vigil, resolute and fervent in spirit,
without sepulchres or any visible monuments, none discovered
his remains. May such conduct guide us. Of the Corpus Christi
brotherhood in the village church, and devoted to the donkey, the 20th
offering brought great encouragement to the Christians. But oh, Mudanus! From
such zeal of devotion! Let him be an exemplar
of the Confraternity of Salvation, established by decree
of Santa Ley, whose image was raised with solemnity, along with Christ,
the Holy Church, model and
standard of religion, contending publicly
and privately against the learned gentiles—among whom he spent
much time, so that the movement might turn back upon itself, reflecting
upon the example of the true Christian.


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66

Christians from the same locality of lower social standing, that is, of humble means, yet endowed with superior authority, belonged to the Company of the Faith, obedient even amidst persecution while it still held sway. There, finally concluded—after nearly four years of his apostasy—Valentinim, S. D., was received once more into the Church’s embrace. Unable any longer to withstand divine justice, Aquis confessed his sin and repented. Nor was he alone: many were brought back through this act of penitence.

This mission station was reduced in scope so as to focus attention on the church of Redão, where in the year 1718 Father Buchmeli served as architect and missionary. With divine guidance, he employed almost one hundred catechists and baptised fifty adults.

Regarding this same matter, one must praise and magnify the Divine Truth, which appears almost miraculous: the Lord’s dominion, together with the five deacons, advanced the Christianisation of the Province of Nighean to such a perfected state, though not without disturbance. It was customary for the supreme Governor of the Province—either of Doy Alepoy or Maleray—to wield nearly equal power, yet remain subordinate to the same Governor-General.

The cause of unrest arose from the flight or desertion of individuals seeking to renounce Christianity; inquiries were made concerning their departure from the faith. But during times of war, or when no action was taken, those accounts would be settled by the governor of Alepuz, under my supervision and within the limits of acquired authority (as illustrated). Fipo Contrin controlled all dominions, priding himself on violence and aspiring—through coercion—to extract from certain individuals a considerable quantity of silver.

Yet above all, they sought out Pedro, who had led their congregation, because of his position as a Christian leader—a figure opposed and contrary to their interests—whom they either killed outright or merely threatened with death. Imagining danger, the neophytes fled, leaving behind their homes at Tam Oxecrand Pulieto. Others were forcibly compelled to leave Sahin, accompanied only by a few afflicted companions, offering prayers as they departed, and declaring with deep sorrow the fate of those who had gone before.


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--- TRANSLATION ---
infernal monster. Finally, the Divine Substance deigned,
out of its own mercy and compassion, to deliver
those people from that infernal dominion of Satan; and, having offered
supplication before God, lest they lose their office
and dignity, and incur further punishment, many were compelled to
pay tribute in gold, or in milreis, or in silver, to the
Portuguese people who had been expelled; yet even then Christ had not ceased to show
favour towards them, by command of the Gentile king through God’s will; thus, by the living
and great favour of Divine Mercy, I was sent forth from
Nam Cruel, a place of harsh aspect.

Heaped upon me were deeds of beneficence as I
proceeded with other masters, and assigned to a post of Ca
from two Mefermy depots, where another Christian,
pious and well-intentioned, was substituted, together with Caulella,
Cindubria defending the accounts of his administration, which few
among the local inhabitants could fully comprehend, particularly due to the occupation
by foreign agents, especially those attached to the Deligras mission; we trust
in Divine Mercy that when ordained to take charge of Núnia, the Conventual
Authority of this Province, he would act accordingly, opening pathways for growth
and increased augmentation; especially when, shortly after
payment of tribute, new Mandarins of greater
power and authority arrive—sons of officials, or
Inspectors General of the Provincial Examination, under Xpad, p.a,
to investigate and suppress any illicit practices, to uphold justice, and to restore order
among the people. Others may come with fine words, but
honour lies not in speech but in action; so shall the Holy Law be upheld, and righteousness
established, with Cinham holding firm authority over the
appointed office, in a region beyond, where some remnants of Christianity persist
amidst the Gentiles; yet even among my own, dependence is lacking, and despite offences committed,
according to the tenor of both natural law and ecclesiastical decree,
one may still find recourse in the Court of Grace, duly
patronised.

Not even Meng Vay carried
away the final measure of his mercy towards g. Christag, and
the 31st of the month was due to pass along with the tribute-paying gentiles.


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67

a persecutor of that [person]. A native from the village of Chioncad, wishing to gain favour with the Bachelor—on account of the pre-eminence and honour associated with his position of authority—erroneously acted; but henceforth he remained in an infamous state, stirring up discord through jealousy and litigation, particularly against a Christian, whom he grievously persecuted, causing him great suffering. Finally, he imposed upon him, by means of false testimony and calumnious accusation, a charge related to a sugar estate, being hostile to good reputation and to the Republic. However, having legally proven his own innocence, the accused turned the case back against his accusers, compelling them to produce evidence against themselves, and was sentenced under the principle of talio (retaliation). Thus, the wretched Bachelor gave orders that his subordinates carry out punishments upon the said individuals; yet, whether he died by judicial execution or merely had his mouth bound (with no part of his body severed), remains uncertain due to the lack of clear records regarding this grave accusation. He appealed to the higher court via writ of desembargo on 2 May 1720 (“very much along the road explored”), although even then divine retribution was still feared, especially since the agent had lost his only son, who had accompanied him. He was thus compelled to petition Carmela Alqury for a small sum of money in order to purchase two modest chests, together with some household items, as befitting the status of his father.

There was another similar individual, likewise a great persecutor of Christians, guilty of serious misconduct. As with the aforementioned miserable Mark, whose lesser offence was very slight, compared to those of worse moral character in Cuba. This man, of the same name and standing, was host and principal mourner at the funeral rites held in the town of Nels, where stood the principal church dedicated to Christ, most renowned throughout the province. Yet how could the King himself fail to be accused of a grave crime, after he had already charged others—his persecutors—with the special offence of Christianity, almost driving them to despair, accused falsely of harming the public good and even their own kin, merely for maintaining a house in which they might appear publicly, albeit discreetly, and voluntarily renounce former practices?


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--- TRANSLATION ---
Voluntarily he withdrew to another land, where he lived under oppression, abandoned and unknown, made a laughing-stock of Fortune and of the Community. With such an office, he remained thus marked by the misfortunes common to the public service from Diu to Africa—such was the condition of the Province of Agacian, with Major Socco as superior, appointed to Creped with great increases, and sent ahead to Budereli to employ his affinities and connections for the benefit of the Alma Jesu [Soul of Jesus]. Would that he had equal strength of body and spirit, even now; yet he came accompanied only by a faithful companion recently arrived—Manoel Tomé, a Portuguese man—who might bring some relief, aid, through corporal care and ministrations.

Place: Nossa Senhora das Neves, time of Father Bucherli.
Repaired and heard: The Company’s mission to cultivate this Visitation of Siri, between which and Sr. António Belli of the Province of Minas in Portugal, a subject deemed adequately suited for this holy mission, yet hindered by bodily infirmity, losses, and lack of funds, Dunking—like him—sought the most suitable provision possible, to better serve so many souls newly planted there; also to secure greater passage at the frontier, and to transport materials effectively from the Province of Celebes, Eimata, and further labours from Dunkirk, though beset by changing circumstances, long distances, and difficulties along the way, as has already been depicted. From the Province, there emerged one hundred thousand souls, both indigenous and Christianised, requiring relief. And pleased was Nedby, together with Sebastião Duarte, a Portuguese man from the district of Zimbro, who entered the Society on 29th December 1717, and shortly thereafter came here to dwell under Belli’s care. He represented the administration of the Commandery of Este, both to its resident members and to the superiors, regarding the urgent need for Christ’s presence in that extremity, for through eternal disposition it may be established, disposed, and advanced by divine grace and geographical circumstance, with due regard to the mission’s demands.


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--- TRANSLATION ---
to fulfil the obligations of Christendom, on
the said Cause, bound to His Lordship in the year 1718,
to administer the Dmyky to Ihy Dominghens in the Sacrament,
accomplished within a short time. The matter may now be considered concluded.
With the intercession of S. Duarte, obliged to Espe[rança],
and given account of his health, the burden upon
His Lordship Romando Gbreyjs increased; he was over-
burdened and, with the aforementioned S. Duarte’s arrival, divided.
May the Divine Goodness confirm this grant.
Besides so great a mission, among the missionaries in the land of the true
Faith, Ray Columnaf owes this mission.

In this Province of the West there occurred
an event, by which is declared the manner of a certain predes-
tination. There V.P. encountered a certain
Christian of simple and rustic disposition, to whom the first
attainment of Catechesis and instruction in the Church’s medicine was administered for the
full remission of his grave sins; he was about four-
score years of age, and when questioned whether he had been
baptised previously, he replied affirmatively. Mad. Dam Sofra
Demon Spirigo: the Priest requested the Civitas to administer Confirmation
at the man’s dwelling, bringing with him the corporal vessels, and
that which pertains to the spiritual rite; thus baptising the child, endowing
him with the gift of Corn, and declaring temporal sustenance, as well as
grace bestowed from above.

My cause was greatly afflicted by that
woman condemned along with me, my little one, and
had not yet reached five years of age. He, having
recovered from an illness of the head, returned to his Christian
duty; his mother took heed, became penitent and reformed;
and gave thanks through prayer, offering perpetual
redemption: but the family remained in Cerad, and forced
to observe customary rites. Earnestly did he warn Hpu adignja, and not lightly could divorce occur.
Paris, and offered himself to May Jenfor Mandad. My
concerns, however long delayed since the earliest impediment,
passed with penitence, and they too were reconciled, being
under Philipp Duth afyn Nide, having received the Corpus Christi.


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Note on the presence of the External Missionary, who
is no longer of Our Company.

Number of Sacraments administered by
Our Missionaries in this
Mission of Tuns Kim
from Easter 1748 to
Easter of the following year,
1749.

Constituency – Communicants – Catechumens – Baptisms
Jamilas Macedo . . . 2,931 2,225 25 36
Pedro Perreyra . . . 3,452 2,976 185 147
José Vidros Luci . . . 10,371 8,431 464 387
Manoel Rodrigues . . . 10,083 6,660 358 225
João Baptista Mello . . . 7,000 4,911 205 99
Felippe Sibbin . . . 3,600 3,044 290 267
B. Maria Duchimbi . . . 8,050 5,560 317 318
António de Mells . . . 6,300 4,110 212 118
Manoel de Chaves . . . 6,717 4,970 247 138
António Lelly . . . 5,751 4,698 247 148
Sebastião Dark . . . 4,680 3,353 191 1,930

Totals: 74,416 / 30,938 / 2,490 / 1,930

Coe


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--- TRANSLATION ---
Extremaunq. I. Christos Phelados
13
Bely Cos Donyra
14
Hydro Lueli
8
D. Dan. Co. Rodriguez
21
D. Crum Dp. Elphan
18
D. Felipe de Sibbin
15
P. B. Maria Budernli
21
D. Ant. de Mello
17
D. Banisco de Chiere
10
D. Antonio Kelly
9
D. Sebastiam Duard.
10

170.

Number of Christians
in Tunkim belonging to the
Society of P. S. I. C.,
baptised by our Catechist
in the Parish, from 1718 to 1719.

Pátrio. Anbal. Baup. No. 634.
Catechist in the Republic.

De Olutai — — 100 4367
Catg. Luyen in Melâm — 150 150 0 0
Cat. P. Dany in Dumjp — 068 — 36 0 0

In the Province of Porto
Navigation of Kecu. 63 — 8 56
Nasg. of Redij — — 71 — 1187
Cat. Det in ReBoy — — 90 23 0 0
Cate. Dinn in Konst. — 50 13 0 2

Pátrio. Oriental. Cate-


Page 139

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--- TRANSLATION ---

From Father Sidónio Luci

This brief compendious account concludes with the year 1719, by which time the Reverend Father Hydoro Luci had passed away on 8 November of that same year. Nevertheless, the laws of gratitude oblige me not to remain silent regarding acts of piety and the dutiful remembrance owed to those labourers who have merited well of this Mission—both for the considerable work they accomplished therein and for their thirty years of service, as well as for the fidelity and diligence with which they carried out the greater part of their appointed duties, heroically enduring hardship, fatigue, and danger, so that this brief account might be preserved in memory.

In the city of Nuremberg, in Germany,
on 24 April 1671, Father Sidonius died. To communicate this, I write to the Noble Doctor Simão António de Estaud Cicerdas. He was buried with great solemnity, though accompanied by some appearance of idolatry. He studied Theology and Philosophy in Rome, profiting so greatly thereby that he proceeded to graduate in Sacred Theology at the University of Cologne. He also applied himself to the study of Medicine, in which he acquired no small skill from first principles.

Throughout his life, he demonstrated singular devotion to the virtues of the Christian life; yet he also displayed apostolic zeal, particularly during the many years he continued his ministry outside the Sacra Romana Curia. He began his labours in Odiham, then proceeded to Mifam (Mildenhall?), where he seemed already to be exercising a considerable apostolic vigilance; later serving in Tunstall. After this period, returning to our customary practices while still in secular status, he lived piously and established models of the most perfect religious life.

His spirit, ever inclined toward the religious state, harboured a strong desire to enter the Society [of Jesus]; and for this reason, having taken the habit of a novice under Father Damg—


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72

among those who aspired to it, without being able to attain it, until finally admitted
by Dom Edani Luventi, at which time he was already completing his course
in Philosophy. He had set out on the road to China; now he turned towards Kione,
visited by missionaries from Great China, and Lappadfoy
had been commissioned to Cha Mythen. In the year 1689, when
he was already 28 years of age, he entered the novitiate for Lin-
bos, intending thereafter to embark for India, and completed his
voyage to Goa, proceeding thence to Macao, where he was
sent to Shím. There, from the beginning of his stay, through application to the art of
Medicine, he might likewise come to serve in that Empire,
namely, in Mthipam in China. On the 5th day of October,
he presented himself at court, wishing—as was thought—to purchase a post from De
Ruel. But since the matter did not proceed as expected, and he was not appointed
as assistant to that monastery,
he returned to Macao. Subsequently, the
Visitor Father François Nogueira, a missionary, went to Fun-
lim; there (alongside Charlesu amas) was also the same Father Rueli,
who, having accepted Christianity with great willingness, entered
Queda Mipham in the year 1693. There, with great diligence
and care, he applied himself to the study of the language, in which he
excelled remarkably—surpassing even the Dominican scholar Dysgo Olomense
of his time—and though the Spanish Dominican scholar Dysgo Olomense
held some advantage, he was aided
by Miuto, among others, in the practice of Italian alongside Tunkij.
Soon afterwards, Father Rueli began his apostolic work
amid persecutions, and appeared before Bishop Pódag regarding the
conversion of souls.

An account of the persecution of 1696 has been lost; instead, in its place there remains only a brief note
written later. Yet despite the fervour of zeal
he displayed, as in times of persecution, which had somewhat abated,
so too the fury of that storm had somewhat subsided. Now the lesser
persecution continued intermittently through the hostility of the adherents of Christa-
ldej, while he walked steadfastly under sacred orders, confirmed and approved; but no new
opportunities arose. And when Che Rygar, governor of the province, dealt with him in the matter of
official duties and governance, events unfolded around him


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--- TRANSLATION ---
[ILLEGIBLE: ~15 characters] He, or fugitive from the arid lands of Eia Europus, Mubre daley, having been entrusted by Della, Coimbra Christão accompanying Tavaf to C.°, was appointed in place of Giferem as pro tempore governor, Cruzado, most notably S. Crislaç by ph gugend. The Father Luís, Duke Regent, commending himself especially to the Blessed Virgin Mary, descended from the City and all other places; two men were sent to the cacique (indigenous leader) paramotby da Alh. La C. O. R., who, wishing to preserve v. Calix, established a new settlement at Ortegia. He declared: "I, Sim, hereby take charge of this City and Citadel, through the grace of Lore-Esperis, and due to the labours and hardships endured; this assembly having accepted the protection offered, I shall not relinquish the Calix, nor permit C. to act without my prior notice. Covered with avian Orguesda, gle May Lazga, and serving as algibeyra [Arabic-origin term for municipal treasurer or steward], along with full authority over taxes and collections. I lend myself to those laws, official acts, and appeals brought forth by Curujos Prepadt under yel. These fraudulent practices concerning Zitros shall cease, and the Governor shall not provide supplies for that expedition if he disapproves of the commander Oxeucooy, particularly given that he is known to be an enemy of the Europeans. Indeed, F. Maximal, then Governor, acting through his minister in Oxeutafem, ordered otherwise. Yet he commanded, and in practice he did not allow the European to learn fully; thus, if they were removed to another location, meanwhile granting the Menad complete liberty, Orthegard o.D. utidica) on the approaching octave."

As for Quan von—so called after the individual known as dg kem Ovh naa Plida—who left a garrison at Sade, would he assemble? Cremefeltig advised you, Voh, regarding your federative agreement with them; they concurred with Blahe, as affirmed. Free from the source, the Di Vido felt the due time had come. Now, he whom you ought to protect, defending him, arrived Loaged, since by Cesamino, the Endicam [possibly endeca, a decimal division or administrative unit] of these people, no decision had yet been made as to their direction or destination. Rather, guided by Divine Providence and Prideria Joy Caminlends stey Cuentma cum


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73

Pagoda, or Temple of Aldy, where the Company
resided in Boyos, and from which they had recently withdrawn under Theof.’s care.
It was reached with little confidence, though it could serve as a refuge in times of danger,
and offered some shelter despite its poor condition. Much hardship was endured
in the mountains; the Company, having fled from afar,
remained anxiously awaiting the outcome. At last,
they arrived at the pagoda and conducted the Father to the place where
he had first taken refuge. He passed through many ranks,
and Senad and Herceche faced similar dangers of arrest.
The Father, however, remained steadfast in administering
the Sacraments. In Eua Choca, amid the congregation of Christians,
and within Canià, the native D. Souberand sought
to apprehend him! For Theof. gathered at the sound
of the drum; the Christians assembled, and in Orenlucia
they began to build a house and dig a cellar (in the month of
November, according to the local calendar), while others of the
Company, acting discreetly, approached the house, cir-
cuitously, with secrecy and caution, guided by prudence,
affirming and maintaining that such a dwelling should be
established—where Christians might gather,
and not remain scattered—and where Mass might be
continually celebrated in this concealed and ambushed location.

I affirm that the Father, freed from the hands of
the Minister’s informers who had been sent against him, and rescued from the power
of that Minister and his very domain, declared that when brought
to the dwelling of his enemy, he entrusted the safety of his soul
to the greater majesty of God. Divine grace responded. Four times another vision appeared:
Divine grace granted support.
And in like perils, wherein he stood undaunted,
he continually exhibited such grace—divine goodness,
an outpouring from Most Holy Mary, and two miraculous waters—
both missionary signs and proofs of divine favour. Indeed, the particular blessings
of Divine Providence, manifest through Saint Francis Xavier,
which the Father experienced so extraordinarily,
and the equally evident miracles of divine protection,
were clearly demonstrated. Nor did the missionary,
during the year of persecution, yield any opinion
of falsity or doctrinal error, even under pressure from Father Quelli, a Black man.


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--- TRANSLATION ---
At the same time, in the Book of Ourelos, Canimo was delivered
to Cima da Muitidão, Coaçtoy (not) Cramy,
where the Faja rose at the passage, stopping at the place of
the Estância with its astral Basin. As for the catechist, he went
up to Cima dos (Cerco) as far as the Heads of Jolady, and
on the side of Paçalou, fanned without those present being questioned, or any examination
conducted. No one was enrolled in the meantime at (Aba)gouo
Regiua; nor was there reading. The Christian instruction proceeded more gently,
and the number of Christians remained small, lacking confidence in the faith;
'My' [?], Father Xu-
chi, having arrived from Cuma, brought supplies here, yet
even José reported only a small number of Christians, insufficient
to sustain their community, and trust in Deão, under whose authority they
were in danger, making it difficult to enter into spiritual life.

There was ordinarily no vestment in the chapel, except the liturgical
vestment for saying Mass, together with his breviary and
some small book for spiritual reading; but S.P. Luli did not possess even the ordinary vestments, let alone
those required on principal feast days—images, curtains,
linen cloths for altar adornments, and many
books proper to their uses, as well as others printed
in the characters of DunRim, for use by the choir
and congregation.

Nor can credit be given to Stu-
denna, nor to the conduct of the Catechists, when he himself was deficient in method
and still more so in clarity; however, Vodalé held the Menogap-
ky office, especially—0—with records from 1412 up to the Decade
when he was summoned to take charge of the catechists due to his labours;
yet, although now commendable and prudent,
he lacked the patience to tolerate their inconsistencies,
and the catechists could not continue, whether due to illness, infirmity, or fear, or were simply abandoned.

From this we gather evidence of divine benevolence,
a field dedicated to
Our Lady of Most Holy Mary, to whom devotion was rendered, particularly
in honour of her Immaculate Conception, with customary observances; the Novena was celebrated
Fs.


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1712 to 1719.

Every abbess, when undertaking any particular spiritual exercise, would not only place herself under the protection of Saint Patrick, but also with great devotion (especially in May, by offering Masses and making novenas in honour of the Immaculate Conception), she would likewise send for the sacrament, should her condition or illness demand special attention (relying upon the intercession of such a pious patroness). Indeed, this same Lady—referring to the Virgin Mary—repaid them with such favours even in this life, granting graces so precious through devotions offered to her; consequently, many were delivered from numerous perils, and moreover bestowed with certain miracles. Among these, the following is no less significant: In the province of Tuyen, with its rugged mountains, it appeared that the Devil had established his stronghold there, from which he especially harassed the Zazaguir people, particularly during their harvests, since they could not pass safely at the foot of that mountain. The Fathers therefore deemed it necessary that Father Luci Hacer should make his way to that place. Having been informed by Mathesion concerning the demon (who tormented the Miseravey Dunkins, enchanting them towards that Lady—meaning the Virgin Mary—celebrated as Immaculate and as their special patroness), he found that she showed such care for rational creatures, continuing even now to bestow benefits freely. As a result, the mountain was overcome with admirable and fruitful success. From that time until the present, similar events have occurred periodically. On one occasion, Mathury urged that Paly should likewise make his journey thither, which was promptly carried out.

Neither opportunity nor comprehension was lacking.
Nor does the passage of time permit us here to recount in full the Apostolic work carried out; I shall therefore abridge it. Summary: Here virtue flourished, through the grace granted by God. Singularly notable, indeed remarkable,
was the zeal for the salvation of souls. Concerning the labour of the Lord, no effort seemed too great, though it might appear small to many; yet the most precious gain is derived from such humble service. He took comfort in good Annual Missions,
among confessors and those engaged in pastoral work, especially in February, when solemnities were observed with greater fervour—the month dedicated to the Most Holy Name of Jesus (Nilla). Devotion was encouraged through the study of theology,
so that none might remain in ignorance due to weakness; rather,
the purest doctrine was upheld. The superior father was advised, accordingly, to ensure its preservation.


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--- TRANSLATION INTO MODERN UK ACADEMIC ENGLISH ---

There could be orders, and it was said that conflict would not cease at Court until some resolution had been reached. The entire Province of Function, under the Administration of the Sacrament at Corty, Geraçaj—excepting the town of Boelim, where European entry was restricted and no second authority permitted access—was affected. Measures were taken to secure a firm water supply, in order to prevent fire from spreading from their encampment and reaching the compound.
The Lord God, as Father Manuel Delle acquired his position, faced malign opposition from maritime authorities, Coutny B. pany, and Comelhota, who were disposed unfavourably. His usual route passed through Caminho. The Matty of Quaih, however, formed no small number of difficulties; many died, and Meng suffered from famine and hunger, which caused great distress among the bound. Shortly thereafter, Don António de Mello petitioned: "Very Reverend Father Superior, with due submission, on the matter dated the 15th of Emony, we find such uncultivated terrain. The Matty of Camava, once beloved, now lies abandoned—its path overgrown. Furnished provisions having been sent, they caused ignition near Cua Lífita."

His Majesty’s Pleasure in Employment
At the place of Major Labour, Gance, amidst fuel supplies, ascending the upper mountain, and crossing through impassable terrain as far as Caguy, burdened with numerous animals such as Sanpexega, Merdum, and others—Motoma and Molébia—some goods were received.
M. Luy journeyed onward beneath the sun, drinking only when chance offered any spring of clear water, and taking salted food sparingly. My Father Ruedi found nothing beautiful, even afar off pure water and wholesome sustenance; rather, he endured unrelenting hardship, consuming his daily bread.

Not evading parallel duties on Majesty’s Day
Confession? From that time forward, Meny had been habilitated, and from faith came forth the request, made in awe of superior authority, for permission from the Provincial Father to go assist the Missions in China, during the period when no news arrived from that region. When the Missionaries assembled together at Refat, acting upon directives from the Congregation and Council, they requested licence from the Supreme Father to proceed to


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75

On that day, with the utmost compassion, he administered that Consolation willingly
to those in Strabotho; despite being engaged in conflicts and having little rest,
he spent a good part of the night awake, and when at last, whether by dawn or early morning,
he could snatch a brief moment of sleep, it was but a short respite. Great was the God of Angola’s aid in supporting the spiritual care of his neighbour—Nafiera showed notable concern and
diligence, always striving to further this mission as best he might;
he rejoiced in gathering congregations and drawing them close in affection, and laboured earnestly to awaken their consciences. He declared: "It is notable how neglected they are, from Spain even unto these parts, due to lack of men, especially spiritual ones, who might attend to them."
For the greater glory of God, and for the supreme good of souls, nothing seemed too great
to be undertaken on that day, nor too arduous for conscience, as he sought continually to uproot sinfulness. And through such means.

From whatever place people came,
his diligence remained constant and unwavering in visiting
to administer the Sacraments to the dying, for which he showed the greatest care,
and exerted himself fully, striving to ensure that each person received Communion daily. This was clearly evident when, during the severe illness of Rero and Caua—his acute suffering piercing him sharply—he yet sustained himself day and night, often lying awake, unable to leave the district, animated by zeal and devotion, even when nearly at the point of death.

He was the priest of the parish of Corto (Corri Tam). On one occasion, a letter arrived announcing
that a certain notary had been appointed, and they were to proceed to the residence designated by the ecclesiastical authority. That congregation was in urgent need. In accordance with divine law, both in body and soul, many longed for the sacrament of Confession. The catechists (aphoran) were present, yet could not administer it; nor was there anyone else able to do so. But he, rising from his sickbed with great effort, leaning upon his staff, afflicted by notable weakness, set out upon the road, driven by the dark urgency of that soul in peril; and he went,
though barely able to walk, exhausted by suffering, yet strengthened by inner resolve,
moreover compelled by charity—a truly heroic act of pastoral love.


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76

of the Mystery of Religion, Commander of Eny d’Anhadas,
Prioress and of Maranensej, or the Company of the Image; Cess-
tina for altar furnishings, or refurbishing the vestments for Mass, or finally, prompted by a catechist. Deeply
devoted to the Holy Table of the Sacrament, she always acted thus: her manner was ever marked by
simplicity, poverty, and deep faith. On occasion, Curue in g D)
Mihidruning withdrew apart with her, refreshing herself with divine names;
when the moment of death approached, it was indecent: yet she was bound to enter into the
friendship of Mindu continually, with works leading ever towards the Kingdom of God
and Saint Kizy. On the Day of Death, Exequiar Estit Baj.
Quind Eia à Refat Rebolaria & causen dy bond,
Ca Pava Velha, daly dixam & Mispnerij, or
Finutey, or concerning matters of agenda, cedelly Televria,
Mariana & with Santa subdriá. Now very attentive
to us, she encouraged others through her superior
officers, requesting assistance from Cabry; relying upon what was given to her by
Key, living truly as a poor woman, and reporting to the Superiors of Acypta,
joining with utmost precision and
fidelity.

In regular observance and spiritual
exercise, she was exemplary in asceticism, never failing in compliance
with the Rule. When called upon to administer disciplinary correction,
she did so with notable rigour. Beyond the ordinary obligations of the Order, during
Advent and Lent, every Friday, Saturday, and on feast days of the
Levites, she observed prolonged fasting, accompanied by continual abstinence.
She never accepted alms nor oil, save only when
Reynodia permitted corporal refreshment, and even then, her fast remained strict, eating little. She was of a most
patient disposition, whose practices provided ample
material for edification, more so than many sermons. She became a model
of the following example, worthy of admiration.

Chaste with due discretion, humble in bearing, lacking
in worldly ambition, she held her office not as one seeking honour, but as
a defender of virtue, fulfilling her duties with natural dedication and resolve.


Page 150

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Page 151

77.

Ampli, how great was the Era at S.º Otôrse. C. Osa Caufa
she did not wish Mithnet to have his Patent; yet D. Félix
Mifirnavig encountered some difficulty and delay, which he conveyed, and ultimately submitted to the P. Superior,
requesting and obtaining Licentia Neophytarii so that his subordinate might administer the Curacy and Legacies of the Church (Vicariate). The P. Midos concluded his term. He returned in good health, and
handed over the governance of the Mission to D. Dantão
Macel. They then proceeded to swear a solemn oath, when
they dispatched Fr. Rago Costa with the following instructions concerning the Antirelons: The Father Provincial, Jupan Va.
Chi, having been elected by three parts to go to Rome, was sent—via Romam Recta purga—to render account thereof to
His Holiness Pope Pius IX, Clement XIV; however, before departing, he was bound to remain under divine providence. Execution of this mandate was entrusted
to S.º Auronfe, who was instructed to commission the
Father Provincial, issuing orders and dispatching them to D. Queli in the prescribed form. In reply to this, the
Father Segund stated that he was astonished at such an unexpectedly burdensome demand being placed upon him: though in conscience he deemed himself innocent, and desired to obey
the authority of His Lordship; yet as a Religious, he
did not feel himself disposed or fit to despatch the Father Quel; especially since there were lacking priests, conveyances, viaticum,
and the prison, as previously mentioned: moreover, his own spirit judged it inappropriate to despatch one to Daf tim, nor would he himself fail in prompt obedience to the mandates of S.º Fabriande.
P. Nada Zephium accompanied S.º Auronfe, setting out in due course for Rome.

It is not possible to fully comprehend the emotion
which moved Chr[i]st to allow Himself to be apprehended in the manner that originated from Sunthim sel Luchi. There sprang forth many
Casty [castes] and those who performed sacred rites freely for the honour of the Divine: yet daringly. This motive behind such severity, though just,
is perhaps less known in its premises, and regarding censure, could not
be imposed unless another had first visited or inspected the operations of Obrama.


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78

He continued in the office of Missionary, rightly. With the Creed of patience still intact, every Religious Missionary except myself, given Recognition, Juzenpo, having been bound by Neoglyphy, behaved as if subordinate in order to administer confession alongside him; yet he left behind defences (Molotolo), particularly in matters of ecclesiastical Art and Elid Cériga. While venturing into the confusion of prabavrag, they partook in a Grace Conference, Aog of Lucel Reynonds, with equal modesty and patience.

But he was troubled by those
there, & greater obligations required him to remain with Adavi-
da Cardale & Neoglyphy, still young under Sior
Aurente, & his Cériga, who was at the same time Bat-
tub, received with great benevolence aforetime, Oeppuits.
Indeed, to Madona Eu Christam of Aucklandade
among the funTunhing, puy Korda sergad Cal dy,
principally matters of Church and Military affairs. Hence, among y
feu Tunking, I say, here with Domingos’ joy,
to confirm the Brigaseny of Christam, Aehon Dactual-
mente Se publicara a Supponed de De Lueb, heard
with attentive Cáçabas, the act of publication, dif-
fused thus: From De Luebi, you are asked to lend ears more fully (cf.
so too do the Tunkins explain the Supponed) & to fast.

Continually, Facher pressed forward, convened Comotel &f
that the Summa Arle amyske, Ca Mayst portion thereof,
might be disengaged from labour and offensive acts of Der,
& nearby, Stay fam came to blame De D Padre
Luebi, fearing he had been accused unjustly, not having heard
any such report through Confession. Thus, galhon that payment
without any European intermediary, & dared to resist the Ré-
sifted. Deco & De Naram defied the Sacred Con-
gregation of Empyanda Pide, sending more than
Degannig to his Order, without ever receiving
Nicubes Cynda: General Hon St. Crio, Brigerin; Cri-
zal & D tenif Depota my nad refused to deign
communication with their parishioners, who were geovais.
Yet when A Gminde sought to send them some Confa for his Suá Confissued, & so that he might


Page 154

--- TRANSLATION ---
He is known from the eighth part, Ottava a Carad.
Your Lordship, Luci, had spoken at length,
in this Mifund—especially in the previous year—
with notable zeal, diligence, and assiduity, having fulfilled
a great part of the said duties; and he had caused the persecution
of 1492 owing to his having been Rege. He occupied himself
greatly with matters of grace, carnal concerns, very good
through industry; yet another arose anew.

The instance in which he most notably demonstrated
his zeal was in the Living Temple, the Spirit,
and Pedilis to God, equally located as such:
some Confession. And in the year 1719, the last of his
life (part), weakened by labours, he engaged
himself with even greater resolve, making remarkable efforts, though
with little strength, in order to endure. Corrosive speculations of qui-
zal, defualvacad. There is much that is notable, with
manifest devotion to the office of Divine Rede-
emption, concerning his wife; and he was already in the final
stage of his life. He had made confession in the
ministry of Divers, Mons, sword fifteen
says that when Davá was already without due capacity for action, con-
veyed to the Father for the apostolic rite with the Sacrament
of Extreme Unction. He recovered poorly from his
illness, retaining only impaired faculties. He accepted the distinction of paths—his copy of
the journey appears engulfed; the demon disclosed, without division, belonging to D. Sara, destined for Soledes. Upon arriving at the Father,
he made his Confession, through which one seemed to live in
the midst of conscience; and upon receiving any Matr.°, it
was sacramentally deficient. In this just moment of Gueiral, impelled by the Spirit, S.T., approaching
her, he asked whether she had omitted in Confession some grave offence against the Sacred
Ornamentation. With those words, the woman was not saddened,
but uplifted by God, descending together with you, beloved,
D. said there had been vengeance for an-


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79

For eleven years, Brother Cun had been suffering from a serious illness related to matters of fact, and out of shame he even concealed it from his confessor. Only towards the end did he disclose it in the sacrament of confession, doing so fully and with an abundance of tears, contrition, and profound sorrow. He had borne this affliction throughout his life with patience.

Meanwhile, S. Luiz was already advancing, despite prolonged suffering, towards eternity—the king desired as the reward for the workers of his labour. His final assignment was near the coast, in the country where the residence and burial place of Nemuel G. Francisco Piqueira is located; there he made a great spiritual retreat: “Father, gather yourself for death.” Soon afterwards, a malignant fever seized him—so severe and unusual that, even on the preceding day, M. Mitres still appeared in good health, yet neither the chaplains of S. Jorge nor any others could recognise the nature of the illness. It was attributed to contagion; according to those present at Perupont, the cause was already suspected. Though he felt unwell, Cpfso Gerovend said only: “I am not badly off; I have some fever, but little else.” And when asked about his condition, he replied, “I leave myself entirely in God’s hands; I must work still for the good of souls—though perhaps with less strength if the fever persists (if it pleases God).” On the eve of the solemnity of All Souls, he passed away, having fulfilled his duty according to his own measure. Yet, given the extent of his labours and the weight of his responsibilities, combined with patient endurance amid constant infirmities, he succumbed at the age of twenty-four, passing peacefully on 13 November 1715, assisted by Reverend Father B. António Lelley and Francisco de Chevey, leaving behind profound grief among contemporaries and successors alike. This company lost a most distinguished worker—indeed, one of the most promising—whose death was mourned with more than ordinary tears. The Neapolitans came to attend the obsequies; they celebrated Mass first in that sacred enclosure, offering prayers through the intercession of such a devoted servant of God; and should any further miracle occur, it would scarcely be surprising.


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Page 158

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Page 159

In the name of the Lord.

Report on the Mission of Funkino in the year 1715.

The pious reader is kindly requested to exercise patience
in reading this present account, so poorly written, and to recall, or be reminded,
that here there is no convenient place in which to write;
instead, we write upon our knees, and sometimes even in a boat (as at present),
whilst actually rowing.

Since departing from the holy novitiate in Rome, having been sent by Holy Obedience as far back as 1689 to these easternmost regions, I arrived in the Kingdom of Funkino in 1694. From that time, I have not ceased to provide annual reports on matters pertaining to the Mission here. However, given that the language currently in use is Portuguese, it was necessary to submit these accounts in that tongue—a practice I followed until the year of persecution, 1712.

Nevertheless, for justifiable reasons, I have deemed it advisable henceforth to write in my native language, in which I hope the account may prove somewhat more fruitful. Yet if anyone expects great clarity or eloquence, they must not expect such from the writing of one so weak and humble as the present author.

On certain matters necessary for this report

[illegible signature or mark at bottom left]


Page 160

--- TRANSLATION ---
Report on the Mission of Tonkin.

A comprehensive account of this kingdom and nation is extensively described in Father Marino’s history of Tonkin, and I do not intend to repeat it here, as it may be amply consulted and understood therein. I shall only provide certain essential details necessary for understanding the content of my own writings, so that nothing I say may appear obscure or unintelligible.

This kingdom is one of the smaller states in Asia and has never been counted among the fourteen—or, as some maintain, the eighteen—kingdoms of China, despite its proximity and long-standing dependency upon China, to which it pays a triennial tribute. Nevertheless, it governs itself according to its own laws and customs. Situated partly within the torrid zone, the summer heat is intense, while the winter cold, though milder than in northern regions, is still considerable; the people typically endure periods of hardship towards the end of February and beginning of March. There are no walled cities in this realm, not even the royal court or metropolis being fortified; instead, they employ bamboo hedges—thick, tall canes similar to those found in our region—which commonly surround villages and districts like natural enclosures. Their political organisation is highly developed, and they are governed by universal and municipal regulations akin to those observed in the most orderly religious communities and magistracies.

All individuals between the ages of 18 and 60 are registered within their local community; upon reaching this age bracket, they are considered liable for public duties. Only after turning sixty are they exempted from such obligations, though they remain subject to communal authority, being liable to reward or punishment as determined by collective norms. The authorities sometimes abuse this power excessively, leading to grievances; hence, checks are imposed upon officials through established procedures and determinations.

In accordance with the same custom observed in China and following an ancient ordinance attributed to a certain former king who sent envoys to receive idols from India and mandated their installation during times of difficulty in every city, Tonkin likewise adheres to these practices. Therefore, to fully comprehend the views of learned and literate men on the vanity inherent in these rites—and in accordance with the teachings of Our Lord—


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There is no worship of them, nor indeed much harm arising from this in Funsfino, except in relation to the construction and restoration of their buildings, which typically occurs every three years (since their roofs, like those of ordinary houses, are commonly made of thatch). These dwellings are generally roofed with straw, similar to our own cottages, although in certain wealthier districts the use of tiles is known. However, of far greater significance is the thàn, or protective spirit, which resides in every village and has its designated place or house—called Mias in China and Mhièu here—venerated alike by scholars, magistrates, and the entire community of Funsfino. In freeing themselves from the concessions made to such superstitions by the Xpani and their followers, these people often liberate themselves entirely; yet whether willingly or under compulsion, they thereby frequently cause offence, particularly to their leaders and most prominent figures. As a result, many of the Xpani suffer loss, and sometimes even entire Xpanita communities are affected.

In ancient times, this kingdom was ruled by an absolute monarch. However, when a certain rebel seized the throne unlawfully, another military leader raised arms against him, ostensibly in defence of the legitimate and rightful king. Having defeated the rebellious tyrant, this commander then dared to have himself proclaimed king. Nevertheless, upon searching throughout the realm—and reportedly against his own wishes—for any surviving member of the royal lineage, he outwardly offered the crown to the discovered heir. Yet this was done under such conditions (imposed either willingly or by force) that the unfortunate monarch remained king in name only. Meanwhile, all affairs of state were conducted by the aforementioned captain, the so-called Restorer. The nominal king retained sovereignty in title alone, marked merely by a simple act of reverence or homage—what here is termed an annual ceremonial acknowledgment of overlordship at the beginning of each year—while actual governance of the entire kingdom, and its succession thereafter, remained firmly in the hands of the Restorer and his descendants. Indeed, more often than not, the legitimate king remains entirely unaware of what transpires or is decided within his own realm.

A shadow of such a political arrangement persisted in Portugal in the previous century, during the lifetime of King D. Afonso, when all matters of state were administered by his brother, D. Pedro. Despite the king’s continued existence, he was never referred to as sovereign but rather solely as Prince and Lord (Príncipe e Soberano), while effective rule lay entirely with his brother.

On the State
of the


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On the Expansion of the Faith
From Fun Kino
up to the year of the persecution in 1712.

The Holy Law of Our Lord Jesus Christ, according to the account of Father Marino, entered this Kingdom in 1627. However, it should be noted that Father Marino refers specifically to the court and the Province of the East—where indeed his mission has been established until the present day—and not necessarily to the entire Kingdom. Yet, having myself been sent on several occasions to conduct careful inquiries among the eldest inhabitants, I have come to deduce that the Faith had already entered this region at least ten years earlier. Whether one accepts the date given by Father Marino or my own findings, it is certain that the Faith was received from its very beginning in this Kingdom with great fervour. With the consent and encouragement of both common people and high-ranking officials, its preaching spread remarkably. Within a short time—though we do not know precisely how—the Faith had extended throughout the whole Kingdom, which came to be divided into six principal parts or provinces: the Eastern, the Western, the Southern, the Northern, and the two provinces of Sin Lloa and Oglian.

What is more remarkable still is that even in the most remote semi-province, known as Boccino—a region so difficult of access for the Fun Kin people (due to geographical remoteness and political tensions with the neighbouring Kingdom of Capinicina, formerly part of Fun Kino, whose ruler claims, and indeed with some justification, to be the legitimate Bie)—the Faith was nevertheless introduced, and took root firmly. During the present persecution, there was no region throughout the entire Kingdom where the Christian community felt the suffering less acutely or was less maltreated and wronged.

On various occasions, instigated by the devil and through decrees issued by certain local magistrates, the Faith was prohibited.


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the Holy Law was prohibited; and through the great fear inspired by them,
most of the newly established churches were abandoned or destroyed, and the people
apostatised—some out of genuine ill will, others compelled and pressured
by governors and magistrates. Not a few renounced the faith, though many of these
did so only outwardly, remaining inwardly faithful.

With the prohibition of the Law, its teachers were also
inevitably banned—particularly European missionaries. This was especially evident
among the Gentiles (non-Christians), who, seeing us as instructors of
the Christian faith, could not easily deny our authority when our appearance—
our pale complexions, long and abundant beards, prominent noses, and generally much whiter skin—
so clearly contrasted with their own olive-toned complexions, flatter noses, and scanty beards.

Nevertheless, during all the persecutions and prohibitions
from the first outbreak at the end of 1640 to the most recent one in 1712,
they were able to inflict only such harm as they could manage upon the Holy Law.
The reason for this limited damage was that when the Gentiles accused us,
they gained little advantage, and some even suffered considerable loss,
since substantial expenses were required to substantiate any accusation—
including travel and other common obstacles inherent in judicial disputes and lawsuits,
which courts often avoided due to lack of interest or resources. Hence,
despite deep-seated hostility, they were reluctant to trouble the Gentiles unnecessarily
simply to cause harm to Christians.

Satan, however, who never sleeps, found his opportunity in that final persecution.
Thus permitting it according to His inscrutable judgments, the Lord allowed
the young and inexperienced king’s advisors to issue a decree against the Holy Law
and against Christians, in which was inserted the infamous clause offering
a reward of one hundred escudos to anyone who made an accusation,
regardless of its nature; and if the offence were proven, the accuser would receive the reward.

It should therefore be known that the reason for prohibiting
the Holy Law here was not due to any formal hatred of the faith itself, but rather


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They do not act out of hostility towards this [religion], and even less against the Lord of Heaven; rather, their opposition stems solely from political jealousy on behalf of the State—though entirely without foundation. There is a fear that foreigners, who have always been detested by this nation—particularly in China—might, through the growing number of Spaniards within the kingdom, eventually bring their ships and, aided by those who are discontented or ill-intentioned, instigate some form of rebellion against the realm. Those Spaniards who have already converted to follow their faith will join them and seize dominion.

Therefore, although the prohibition here resembles the way our ancient tyrants once banned the Holy Law—out of envy towards it and zeal for their own false gods—it is enforced not primarily for religious reasons, but only for the aforementioned political purpose. Indeed, in these prohibitions, there is no explicit command forbidding the worship of the God of Heaven: indeed, even if someone were openly to declare that they worship the God of Heaven, they would not thereby be immediately punished or condemned to any penalty.

What is prohibited, however, is every external sign of our Religion—such as rosaries, images, medals, crucifixes, and similar objects. If any such item is found within a person’s home—even if that individual is a Gentile (i.e., a non-Christian)—this alone constitutes full proof of guilt (corpus delicti), and proceedings will be initiated and judgment passed according to the decree of prohibition. It will avail such a person nothing to claim they are a Gentile, nor to renounce or blaspheme against our faith—even if compelled to do so (and in certain cases, authorities have required Spaniards themselves to perform such acts). For merely possessing a small medal may expose one to imprisonment, and escape from punishment is rare, regardless of whether the accused was born a Gentile or has never even dreamed of becoming a Christian.

Thus, with regard to this matter, Spain remains free to observe the Holy Law as secretly as desired; no action can lawfully be taken against Spaniards under the terms of the decree, since jurisdiction over such matters belongs directly to provincial governors, to whom such cases properly pertain.

Yet the problem lies in local administrations—particularly in places like Samo, where Spaniards are few or weak in influence—where officials act arbitrarily according to their own will. They compel people to worship idols, to renounce the faith, and to participate in diabolical rites; they punish individuals, even without cause or justification, and without any actual evidence of wrongdoing, carrying out punishments summarily.


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and do, or commit further acts of defiance, they shall all incur the prescribed fines.
If a Christian possessed the means or knowledge of the law, and reported such matters
to the Governor, the Community would fall into guilt and be liable either to restitution,
or additionally to penalties for unlawful actions undertaken without authority; yet since Christians are generally
the poorest and most simple, lacking both resources and courage for such recourse, it rarely occurs:
indeed, should any individual attempt to initiate legal proceedings,
the entire Community would unite against him as one, whether through action or omission;
they would not rest until that man’s household and family were brought to ruin, and he himself
would gain nothing but the hatred of his fellow citizens and the total loss of his possessions—such would be the fate of any Christian who exposed himself to this risk.

The worst and diabolical consequence, therefore, arising from this impious edict of the year 1412,
was the destruction of all churches and oratories throughout the kingdom; very few were preserved,
and those only by disguising them as private dwellings, furnishing them with domestic furnishings to maintain the pretence.
Even today, long after the period of the bans, Christians still dare not assemble publicly for prayer on Sundays and feast days,
but rather gather in the homes of some fervent and prominent Christian layperson among the townspeople, and very early in the morning.
All Christians remain intimidated and compliant with whatever obligations the Gentiles impose upon them: thus they have been compelled to worship idols, attend Hindu ceremonies at their appointed times, visit temples, and surrender sacred books, images, and other religious objects to be burned publicly.
They are required to make a formal protest of renunciation of the Law; most comply under duress and with internal reservation, arguing that the edict does not prohibit the Law of God, but rather the hoa lang—that is, the law of Portugal; indeed, not even the law of Portugal itself, but that of the people or kingdom which the Tunkinen (Tonkin) authorities, and earlier those of Cochin, designated as hoa lang. Since this law, strictly speaking, was not divine, they could in good conscience disavow it—particularly if it were referred to explicitly as the "Law of God," "Law of the Pope," "Law of the Christian," or any equivalent term. Some of the more learned and literate among them made such protests without sin, denying only the hoa lang law, not the Law of God, since they were never questioned about the latter, but only about hoa lang, whose sovereign authority they claim not to know or recognise.

Pissidifismo is the spirit of this


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This Asian people are restless and unstable; more so than the Chinese, less so than those of Tientsin, and even less than those of Cochin China, which was once a province of this kingdom. Yet they are stronger and more spirited. Though few in number, they had already entered this kingdom in the previous century and occupied half of it as though it were their own province. However, they were later driven back as far as the Boccino, where the borders of the two kingdoms now lie, each side watching the other with great vigilance—by moonlight on one side, and with deep suspicion on the other.

Externally, however, they abandoned the Holy Law of God imposed by the authorities of Tuntifino; all who had been tempted by the devil or his ministers renounced it. Nevertheless, the more fervent among them, particularly women, amidst great fear and turmoil, secretly continued to observe the Holy Law in full: maintaining its daily prayers and abstaining from forbidden meats. The more negligent and less zealous individuals, either through ignorance or feigning ignorance, treated all practices as equal; under pretext of reciting three effed cediti, they neither observed the daily nor the festival prayers—just as if the king’s soldiers or officials were ordered to perform devotions at their homes in the deepest darkness of night, or were obliged to recite prayers aloud merely to satisfy some earthly lord whom they well know and acknowledge, but whose presence is not spiritual nor real throughout every place in the world.

Although it is true that they have always wickedly prohibited the holy law of God, clear instances of deliberate impiety have consistently found external occasions to serve as pretexts. Thus, in the penultimate persecution (anno V.66), the immediate cause was the discovery aboard the vessel Standete of a chest filled with religious items (as we call them): rosaries, relics, crucifixes, Agnus Deis, and similar objects—all of which were publicly burned in the marketplace. Present at this event was Blessed Diego Vitale, who resided at the court of Hyen with royal permission, along with his companion, also named Diego Vitale—an individual of most upright character, sincere faith, and irreproachable conduct, who served as a model of obedience and virtue to all other novices and catechumens.

In the current persecution, however, there exists neither motive, cause, nor any actual occasion; it arises solely from…


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A certain councillor of the King, Diaboli by name and firstborn son of [a noble house], promised, as it is said, to the King that he would utterly eradicate the law; thus, having received in advance a promise of reward, and seeming to hesitate, the Queen Mother—whose counsellors had these matters in mind—allegedly urged the Idols (idola), through whom her son succeeded to the Crown. This succession was considered highly improbable from the moment of his birth, given the many predecessors, almost one after another, who had failed to attain the throne. Instead, they advanced their own sons and grandsons; and this individual was the great-grandson of the reigning King, who died in extreme old age in 1410, having reigned for Asegini years with widespread acclaim for prudence and justice.

Therefore, although the deserved punishment was imposed by the Lord upon the impious, more so in the future century than in this one, it is nonetheless true that people will take greater courage to commit such grave sins the less they see penalties enacted before their eyes. In that same year, immediately afterwards, a universal shortage of bread occurred throughout the entire kingdom. The price of minura diviso (that is, the daily ration of bread, known as panedique) rose to the value of one giulio per day—a sum equivalent to one unit of our contemporary currency. Moreover, during the early part of the fifth lunar month (in which there are two months each year), a collection was gathered which barely sufficed to cover the papal tithe. Yet the offence committed against Heaven—the Lord offended—was met with an even worse consequence: a second scarcity was foretold for the tenth lunar month, but in the fourth month a universal inundation occurred, causing not only the loss of the harvest but also of stored foodstuffs, including roots planted underground—common substitutes made from chestnut flour—which likewise perished. This extraordinary and untimely flood, sent from a wrathful Heaven, originated in the upper provinces, where the great rivers Funtino, Istradico, and Melle have their sources—as epitomised in the proverb that had they employed Falte [possibly a proper name or technical term, context uncertain], such disaster might have been averted.

From May 1412, when the impious decree was issued, until June 1414, people throughout the kingdom continued to die of sheer starvation. In some villages, as much as half, two-thirds, three-quarters, and even four-fifths of the inhabitants perished. In a small district near our residence at Catafista, on the island of São Bartolomeu—known as Ré Men—over 120 persons died. Arriving secretly at night, and distributing aid worth one giulio to the poorest, after they had confessed, they began to succumb.


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They came in such great numbers, and so many, that those from various places near my residence petitioned me to remove them out of fear of the multitude and of possible unrest.

Yet perhaps this marked the end of God’s outward wrath against them, for His anger had been aroused; indeed, from the beginning of 1715 and throughout that entire year until the present, a pestilential or epidemic disease has not ceased—a scourge which brought punishment not only upon the poor, most of whom perished from starvation, but also upon the rich, who, trusting in their wealth, imagined they could evade divine retribution. This affliction struck especially within the imperial court itself, before the very eyes of the King and his entourage, so that they might plainly see and recognise that the punishment came from Heaven, which they had offended. And although, due to their pride, many of the high officials and Mandarins are unwilling to confess this, nor to revoke their unjust edict, nevertheless it is privately acknowledged among the public; and though they may refuse outwardly to admit the consequences which so clearly follow, even they themselves now acknowledge that such punishments are sent from Heaven upon their realm.

Thus, this calamity has served finally to open the eyes of many, leading them to regard the Europeans—particularly the Spaniards—less with hatred and contempt, and prompting others still to embrace their Law, despite its prohibition and active persecution under imperial decree. By this edict, anyone found adhering to the foreign faith incurs a penalty exceeding one hundred taels of silver, to be awarded as a reward to the accuser, along with additional monetary fines. Furthermore, the offender is to be branded on the forehead with the characters signifying “follower of the Western (or foreign) Law,” thereby suffering public disgrace and becoming ineligible for any office or dignity, whether within or beyond their town or district.

Certainly, what strikes me most profoundly in this latest persecution is how, owing to their deeply fearful disposition, so many have openly renounced the faith, not merely outwardly but even inwardly; and I believed there was little more to be said on the matter—on the act of coming forward, embracing, and professing the Law.

Concerning the manner of
Lar


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On the Mission in
this region of Tonkin and
the difficulties thereof.

For now, what has been said suffices to provide some necessary information for a proper understanding of the present assessment. It remains here to add an account of the authority held by local communities and magistrates.

It should be known that in this Tonkin there are no cities as such, but only villages—some larger, others smaller—and these are further divided into hamlets or districts (called pioni or borghi), all of which are governed by the commune. The commune elects three leaders, whom they call Scia, designated as first, second, and third. To these officials various duties are assigned; they are exempted from taxes and other public levies due to the responsibilities they bear, and they are held accountable for the entire village, required to answer for its affairs and to bear associated costs—sometimes at their own expense—and even to endure physical penalties, including beatings and imprisonment, should circumstances demand it, as frequently occurs in their disputes, legal cases, and judicial proceedings. In such matters, the Mandarins or Magistrates conduct inquiries together with the aforementioned Scia or village heads.

The village as a whole, however, remains exempt from collective punishment provided that, in criminal cases, the guilty parties are duly delivered up or punished, and in civil cases, payments and obligations are fulfilled to the aggrieved party and justice is served.

These same village heads—whether more or fewer in number—wield considerable authority throughout the village. Whatever they decree must be carried out; and although they do not possess secular force or military power to enforce their decisions without appeal to another judge or superior authority, they may impose punishments at their discretion, within the limits set by law. At times, they levy fines or financial penalties against particular families or individuals; in extreme cases, through factional strife (faz) or malicious intrigue (nefas), such measures may culminate in capital punishment—not by virtue of any formal legal authority they inherently possess, but by common consent and collective agreement among themselves.


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If so, and should V.S. be murdered, they will secretly bury you; for once the Mandarino Greidice is apprehended by justice, he will not ensure that your murderers are punished according to his own laws—laws which, as belonging to the king, require that restitution first be made to your kin, and thereafter even to the entire village, given such evident wrongdoing (as she supposes) through a premature death.

Moreover, whenever they feel unjustly oppressed or wronged, and unable to appeal to other superior magistrates or find justice elsewhere, they resort to a secret and binding oath of remarkable solemnity. Taking an iron post or pillar, each participant takes his own nail, drives it into the post as a sign, and then at night casts it into the deepest part of the sea, river, or some other secluded place. They swear never to reveal the secret, nor to withdraw from what they have agreed and pledged, until the said pillar or iron post is recovered and their nails retrieved from where they were left, even if this takes until death. After this, they carry out whatever they have collectively resolved upon, for good or ill. On one occasion, they sewed up an entire family alive; and by misfortune, one of those involved later became a Mandarino himself, returning to his native village with royal authority and honourable service. Seeking to investigate the matter, he attempted to locate the said pillar and destroy it, but though he offered great rewards, no one would disclose the secret. Although the said Mandarino pardoned all the murders committed against his household, knowing full well that enemies remained among his kinsmen—though he knew not who—they continued to live under obligation to their oath. Thus, he was condemned to endure forever the thorn in his heart: Who knows? Perhaps this one or that one plots my dishonour or ruin.

This has been mentioned in order to illustrate the law, authority, and power held by this community, such that when, like Lydians, they take offence or are provoked, they neither spare nor mock the Spaniards; rather, when their magistrates or communities are frightened, they submit entirely to whatever demands are imposed upon them—even against their conscience. In this, they act wickedly indeed; yet they are not therefore to be immediately scorned, but rather pitied as men driven to desperation, who having risen up, now seek redress.

Now returning to the matter concerning the provision of the Mission…


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Mission. There are places where the leading figures of the Magistrate—those who are the eldest, in addition to the aforementioned Seven and Chiefs—are Christians; and others where the Fathers enter and reside within certain villages. There are also regions where the local lords (Dpâni) are indifferent, yet the principal inhabitants are not hostile to the Law, allowing each person freely to follow whatever path or sect they choose. In some areas, the Law is actively disliked, but the Dpâni lack sufficient strength to harm the Christians; indeed, the latter could retaliate and make them answer before God, should they attempt violence or cause any distress to followers of the Law. Finally, there are places entirely separated from public view, where, both by night and in secrecy, people gather to receive the Father.

In all these locations, the Father enters to carry out his Mission. This particular case—that of Tun Kino—is distinct from all others, and I set it down here accordingly:

Upon arriving by his covered boat, as is customary on certain lakes here, the Father sends a catechist ahead to inform the church custodian. If peace prevails in that locality, the custodian consents to the Father’s entry and arranges for him to be received at night (since all such activities here take place under cover of darkness). Once arrived, the Father notifies one of his catechists to signal those due to confess, and another to instruct any new Christians, if present. The signal for those preparing to confess is essential here: not only because many do not know what confession entails, but also because they must first be instructed against heresy. After instruction, the signal is given, which they pass on to the Father, enabling him to identify those who are properly prepared; he then admits them to the sacrament. To those intending to receive communion, a separate signal is given after confession; if this has not already been distributed, it is entrusted to another catechist, who subsequently delivers it to them.

Thereafter, the Father begins hearing confessions, continuing as long as penitents remain—often well past midnight. It is usual that little time is allowed for rest; thus, he proceeds directly to celebrate Mass and administer Holy Communion, both preceded and followed by a considerable number of prayers serving as rites of preparation and thanksgiving. Afterwards, he administers Baptism to catechumens who have been instructed throughout the night by his designated catechist. Once this is completed, if the Father is due to depart for another location, all arrangements are made in advance.


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in advance, and in part at an early hour, so that upon arrival it is not yet daylight; should this be discovered, the Father remains concealed in some private house until evening, when (always under cover of darkness) the Father departs again, making his way to his small boat or to another nearby church, if one is available.

This is the usual method of carrying out missionary work in this region of Tonkin, and no other manner is possible. Even when there is peace, we are unable to celebrate Mass in broad daylight—except perhaps in certain Residences where all the inhabitants are Christian, or on major feast days. For such occasions, villages or locations are chosen that are deemed safest: those where the leading members of the community (if not all) have been baptised, or where non-Christians allow Christians to live in peace according to their own customs, provided neighbouring communities are not hostile or actively opposed to the Faith. In such cases—and only then—are these festivals held, due to the large gatherings they attract from surrounding areas, with people coming from all sides to participate in the celebrations and receive the sacraments frequently.

Otherwise, let the reader reflect seriously upon the miraculous providence of God in preserving this mission: one ought carefully to consider how, by purely natural means, a European priest could undertake missionary journeys in Tonkin in the manner described (and sometimes even more perilous). The fact that this is possible at all appears nothing short of a continuous moral miracle. Indeed, it seems probable that our patron saints and guardian angels surround us, protect us, and render us almost invisible to the eyes of our adversaries and the pagan population; for were they to see us clearly, they would certainly denounce us—even for a reward as modest as 100 seudi, which, given the prevailing conditions among this people and within the kingdom, would represent a considerable sum.

Indeed, so many factors conspire against our detection that it seems scarcely possible merely to enter a single village or church, much less conduct missions across so many places with numerous European Fathers—especially considering that alongside our own Society, other religious orders such as the Friars Preachers of Saint Dominic and the Augustinians also labour here. Truly, one must say of our mission in Tonkin—given the difficulties encountered in entering any locality, often without official protection or privileges—that its very existence, sustained against such odds, is morally miraculous.


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more leagues of travel, sometimes through areas of greater population, with inns and common lodgings where, even at night, there is always a mixture of people—impertinent, curious, eager, and ill-disposed, as is usual in all urban centres and at city gates. And they have no other place to gather than this: upon arriving at the town, one must necessarily assemble here; and they sometimes enquire, “What is going on?”, halting passers-by until they recognise their very faces.

Upon reaching the houses—which formerly appeared as churches but are now the abode of their creditors—one might ask: what does the village know of the arrival of the Father Master of the Holy Law? He could conceal himself, perhaps, if the Father were capable of remaining hidden; but how could that be, when the entire mission of the Father Missionary consists precisely in exercising his ministry, which by its nature cannot remain concealed? All the Christians from the surrounding countryside, of every age and social condition, come to church. One might ask: why do so many people gather at night? And why bring their small children, sometimes through rain and cold weather? What purpose brings them to the house of the curate or the Christian church? Let us go and see the reason. Inside, amidst confusion among the other Christians, the foreign Father may be found—currently engaged in hearing confessions, or perhaps even celebrating Mass. Not without precedent: four years earlier, Father Francisco Rodriguez, now Superior, had already been surprised while administering Communion to the faithful, forcing me to flee with nothing but my breviary in hand, consuming the consecrated Host along the way, and retreating in haste to safety, abandoning all the church vestments and sacred images, which fell into the hands of the pagans. They later returned only a portion of these items, and only after considerable payment, and even then not fully, despite the edict issued at the beginning of the latest persecution.

Furthermore, there are instructions for neophytes, religious instruction for the more rustic Christians, the reconciliation of those estranged by hatred, infants being presented in the arms of their mothers—and even dogs, which here are kept with exceptional vigilance both around communal and private dwellings, contributing greatly to the noise. Only the silence of night prevails, though at times the scene resembles a fair or marketplace, should one care to observe it.

Moreover, there is added the hostility of the pagans towards the Fathers.


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Of the Spaniards, whatever may be said, their zeal for their idols remains strong; indeed, it increases all the more due to the participation of others in their idolatrous festivals and ceremonies—at their appointed times, with offerings, adorations, games, wrestling matches, songs, and every other practice carried out or traditionally observed by the pagans in honour of their idols or false spirits, whom they regard as protective deities. This has aroused envy, or rather hatred, towards the Spaniards—especially because, having abandoned their ancestral customs and native traditions, they have entirely turned to follow a foreign law, one that is publicly proscribed and repeatedly forbidden throughout the Kingdom by royal decree.

Moreover—and this concerns them even more deeply—their hatred is fuelled by envy and resentment directed specifically at the matrimonial practices of the Spaniards, particularly when the latter give their daughters in marriage either to fellow Spaniards or to converts who have first received baptism. Now, consider the case of a bold young man—vigorous, and sometimes well-built—held in high esteem on account of the privileges such individuals enjoy, including exemption from tribute or certain duties, and who is the son of wealthy or prominent local families, sometimes even holding the office of Sicà or serving as a magistrate. Should such a man find himself scorned by a woman solely because she refuses to marry him if he becomes a Spaniard and follows a learned man’s path—adhering to the laws of a mere woman (as they would disparagingly put it)—then such humiliations, along with all the aforementioned circumstances, become occasions and motivations for precisely such an individual to instigate hostility. Even if no other cause existed, this alone could prompt, under the guise of popular sentiment, a targeted persecution against the Holy Law, as an act of vengeance for the insult suffered.

Yet such refusals must be, and indeed are continually made, by all Spaniards, who generally do not admit pagans to the sacraments, nor intermarry with them—neither giving their daughters nor sons in marriage to non-believers—unless the latter first receive baptism. However, without injury to the Creator—whatever one may think—it is at least common practice among Spaniards (and universally so) that, during times of illness, they call upon the Magi or sorcerers, employing their incantations, magical rites, and enchantments, believing that demons or the Mari espiritì (the spirits of their ancestors) are the causes of the ailments afflicting their kin. In response, they gather urgently, preparing ritual offerings, foodstuffs, libations, and complex arrangements of herbs and charms, seeking to appease these forces through prescribed ceremonies.


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and similar items, the use of which is, here—and indeed in other nations of the world—exceedingly common; including gold and silver ingots, as well as paper money, which some partially believe, when burned, are transformed into genuine currency in the next life, to assist those souls or spirits for whom they are offered as suffrages, and to provide aid in meeting all needs or necessities which, as they suppose, those souls will encounter there.

Returning to the matter at hand: if the Gentiles (non-Christians) should wish to acknowledge a Father, and particularly God, there is no refuge for them within these dwellings or places in Tunsíno, which are all constructed of bamboo, with walls made of reeds so flimsy that a single kick could level them to the ground. One might perhaps allow the Tunsínico priest or father to come, dressed in his own garments—Binged, or whatever attire he prefers—but the European priest, whose very face, even without further evidence, serves as an accusation or denial, would immediately be exposed at the first utterance of speech. For if we speak even a few words, however simple, they would quickly perceive—provided they understand us at all—that we are foreign priests. Consequently, under the central law of the kingdom, and specifically due to prohibitions enacted against the enforcement of Spanish ecclesiastical laws, we are forbidden from such activities; and if discovered, we must be handed over to provincial governors, who are then bound by irrevocable decree to deliver us to the royal court.

Yet when we return to our boat to travel through the province entrusted to our mission, we find ourselves somewhat safer than on land. In our dwelling, we remain in complete silence, as though no one were present, so as not to provoke our neighbours into raising numerous inquiries about us—questions which are often troublesome and difficult to answer adequately. It is burdensome even when we wish to give no indication of our presence; and it becomes far more dangerous when necessity—or, on rare occasions, indiscretion—compels the priest to respond to the many individuals, both men and women, who come seeking spiritual assistance. This may require leaving the house unattended at night, or depriving spouses, children, or relatives of their rightful place, thereby risking hostility from suspicious or resentful neighbours who might spy upon us, discover our purpose, and thereby endanger both the priest and the Christian mission. All these risks must be met with the utmost secrecy and caution; abandonment cannot be tolerated, since these people are precisely those who, above all others, stand most in need of spiritual support and who, if properly assisted, could greatly benefit from the faith.

Thus, after such periods spent ashore, upon returning to the boat, we depart—though not without reluctance.


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There are two kinds of boats (in addition to fishing vessels) currently in Tientsin: one used by Mandarins, which we might compare to coaches or carriages; the other being commercial craft, equivalent to what we would call wagons or large carts.

In either case, considerable skill is required to manage these vessels appropriately. If it is a Mandarin boat, one must have the support of certain Mandarins themselves, who readily lend their names—something we might liken to borrowing the title of a constable or another nobleman such as a prince or duke. Otherwise, one risks great danger by assuming such an identity without permission, particularly when encountering official patrols or other boats carrying Mandarin officials, sometimes even the very individual whose name has been falsely adopted. Moreover, catechists travelling incognito must be dressed as soldiers aboard the same vessel, wearing appropriate clothing and headgear, and must be adept at deception. If discovered and identified for who they truly are, this would provoke far greater hostility and resentment among the local population and town dwellers, who already view with suspicion any such type of vessel appearing near their districts, since these are typically associated with official processions, investigations, or acts of oppression harmful to the village or region.

We therefore opt instead to travel in commercial boats, or carvettoni. Yet if we present ourselves as merchants, how can we justify neither buying nor selling so much as a thread of silk? These merchant boats usually carry both husbands and wives, and indeed most of those engaged in trade here do so with their families. Yet in our own boats, not only are there no women present, but their appearance is strictly forbidden. Furthermore, commercial boats regularly travel to fairs and markets located along riverbanks. Our boats, however, do not frequent such places unless absolutely necessary; nor do they buy or sell anything beyond the basic provisions required by the Father and the Catechist. Now imagine, then, a large commercial-style vessel arriving openly at a public riverside market—such a boat being essential for the Father and Catechist, who effectively reside aboard it—and disembarking eight or ten individuals of varying ages, some of whom were previously known during peacetime both to Christians and to non-Christians, including certain members of the Church of the Lord of Heaven, though only a few of them have recently converted. Given all of the above, I ask: how can such a group remain concealed?


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to conceal themselves. When further questioned and asked what response they might give, what adequate answer could there be? It is believed that this will leave them with permission henceforth to engage in modest and limited buying and selling—activities which the Cathhe Kisti (i.e., native Christian catechists) themselves previously undertook at the beginning of this persecution, when certain honest commercial transactions were permitted to them. This allowed them at least some ease of movement throughout the province, enabling them to assist the Japanese Christians as much as possible. The pagans grumble, whether out of hostility or not; yet even now, although the Cathhe Kisti and other church-affiliated persons have ceased acting as merchants and contractors—and indeed, such roles were previously denied to them, rather than affirmed—it is you, D. Fesi, who confesses that formerly the Cathhe-Kisti did so, and now, amid this persecution, they are once again assuming the role of traders.

Returning to where we began, I say that it would be like casting dust into the eyes of the whole world—mere pretence—to claim, or even suggest, that Father Popa Fas kept secrets aboard his boat. Not merely because of the few items already mentioned, but due to countless others omitted here for brevity. One particular incident, however, must be left unspoken. I refer to the well-intentioned but indiscreet charity of the Japanese Christians: those who come from their villages or boats bringing small bundles of rice, coarse cloth, or even coins, together with a small lacquered vessel—shaped like an urn, containing betel quids or careca (what we here call chewing tobacco, common in other parts of the East). Now, all these aforementioned items—which would be better not brought at all—are presented publicly upon arrival wherever they meet us. Worse still, we are often unable to prohibit this practice in time. Were we to speak of it prematurely, we would seem to be ordering and forbidding something before it had even occurred; whereas by the time we become aware and it has already entered our boats, correction becomes difficult. On one occasion, after addressing the matter with some formality, I was later reproved by the Cathhe Kisti, saying that I had offended those good Japanese Christians.

But returning to the point: I repeat, and affirm, that nothing short of a moral miracle enables us to continue moving about and conducting the Mission without being discovered, captured, and subsequently taken before the tribunals. This is especially remarkable considering that, regardless of how one might judge or punish Father Popa, the greater danger lies—


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No one may therefore prevent any person, whether native or foreigner, from presenting themselves before us; and indeed there are many reasons for assembling, though even a single individual sounding the drum—such as exists in any village or territory, however small, just as among us the church bell—is sufficient to summon everyone. Upon hearing it, all are obliged immediately to gather in the public square, and they cannot refuse, as this is considered a matter of public duty. Indeed, should anyone fail to comply, they would risk being accused of calumny.

We may thus conclude, as we do conclude, that the paternal Providence of the Lord has miraculously provided for this piety, preserving for them their Fathers and Masters. Without these ministers, the faith among them would easily be extinguished, since it is only through the administration of the Sacraments that the faith is sustained—and not merely sustained, but continually strengthened and increased. Yet, when that so terrible decree was issued against our Holy Law, we feared we would no longer be able to supply our Missions adequately: how could we proceed without our Catechists? And how could these Catechists themselves act without recognised authority—especially in those very churches and places where previously they had accompanied the Priest in administering the sacraments, as is now intended once more—particularly since the Gentiles, in many of these areas, persecute and fine the faithful, compelling them under oath to abandon that Holy Law, whether of Your Majesty’s making or of French origin!

Nevertheless, I judge—and I share this view with the other Fathers—that the repeated punishment of famine, floods, and pestilence, with which the Lord of Heaven afflicted so great a portion of the King's subjects, corresponding in measure to the fifth part of his realm that the King himself removed from the Faith (as is commonly believed), served to open the eyes of many among the infidel enemies. These individuals, who previously showed no inclination to oppose the Christian Faith, now began either to resist such actions or at least to refrain from acting against it. They have come to see and understand the value of the Father, the Catechist, the Holy Law, and its Professors.

Report on the Mission=


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Mission of Zunkino in the Year
1715.
Under the jurisdiction of
Father Isidoro Luiz.

To proceed further: before addressing the historical account itself, it is necessary to preface it with a brief explanation—namely, that the Mission of Zunkino, formerly entirely under our care for over forty years, during the prolonged difficulties affecting our mission, was partially taken over by certain French ecclesiastics. These priests, having obtained from the Holy See the dignity of Apostolic Vicars following the division of jurisdictions between the Crowns of Spain and Portugal, have, with the assistance of our own catechists—whom they ordained as priests and made disciples of our Fathers and co-workers in the Mission—seized the principal churches, numerous and significant in number, and redistributed them among other missionaries and religious orders arriving subsequently, particularly those of the Sacred Order of Preachers (Dominicans), who remain to this day in the districts of the Lower Southern Province.

Although their portion constitutes certainly the most prosperous and populous section of the Mission, confined within a relatively small geographical area, this has afforded them greater ease and regularity in providing spiritual care to their congregations. In contrast, we have been left with only the smaller churches, scattered across various and widely separated locations, making it considerably more difficult to reach these communities and supply them with the necessary spiritual assistance. Indeed, across an entire province comprising some eighteen or twenty territories, we are responsible for approximately thirty thousand baptised souls—equivalent, in terms of pastoral burden, to what the Dominicans oversee within just three districts (or, as one might say, according to divine dispensation).


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In the remainder of the provinces, as I have said, there are Apostolic Vicars and priests from the Kingdom; some of them understand Latin, and I believe there are three who both read and understand it, while others can read but not understand it. They encounter great difficulty in pronouncing it, and are altogether unable to write it, due to the absence of an appropriate script. Indeed, lacking any suitable characters—since all our European letters, and particularly the singular lér, employ a medial syllabic system—they find it extremely difficult to pronounce correctly. Consequently, they struggle even to articulate the word Corpus, essential in consecration, and Ego te absolvo, necessary in sacramental absolution. Whether, and how often, such errors occur, let the promoters themselves consider; for this does not pertain to us. Yet we would wish that all these individuals were so proficient as to become our own teachers in the work of evangelisation, just as they are already in their own proper and native Tunkinian language.

Thus, apart from the three aforementioned Dominican districts, and two others in the Eastern Province assigned to the Reverend Fathers of the Discalced Augustinians—who entered here in the number of four last year following the death of the good Father João de Santa Hyortino, who was the first to arrive in Tonkin in the year 1701—throughout the rest of the kingdom, under the jurisdiction of the Apostolic Vicars, there remains a considerable number of their priests. Some have been active since the time of the Most Illustrious Lord Auvense; others were more recently instituted by the Basilian Prelate, the designated successor, who was exiled from the kingdom by decree during the most recent persecution in 1742. Having lived ten years alongside the aforementioned Lord Auvense, he subsequently withdrew into hiding in Tonkin, taking refuge in the province known as Nghi-an, where they maintain a strong presence and possess secure villages capable of sheltering churches and other places designated for concealment.

Our Fathers, meanwhile, have established churches—some large, others small—scattered throughout all six provinces of the kingdom, and especially within the semi-province of Boccina, into which it is rare for a European priest to penetrate, given its position on the frontier with Cochinchina, a realm formerly united but now divided, and hostile. Thus, the difficulty—and consequently the merit (as one might reasonably suppose)—of our missionaries is greater, owing to the vast extent of the territories involved.


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in which they are obliged to go; and although we suppose the number may have slightly decreased, or even surpassed the entire Spanish population combined with all other workers present together, and as we believe—and had previously counted before the persecution—it might well have reached a hundred thousand baptized persons.

During the current persecution, there is no doubt that many—faced with tribulation and sustained pressure—openly renounced their faith, some abandoning Christianity entirely, though the majority did so out of fear and only outwardly; only a few, due to ill will and weak faith, truly apostatised, and among them a small number became formal and genuine enemies. Yet, bearing in mind the disposition and nature of this people—as noted in a decree of the Sacred Council—we had thought there would be greater access to the administration of the Sacraments for this poor Spanish community, at least through European ministers; but where human nature proved insufficient, divine grace supplied miraculously. Remembering His infinite mercy towards this humble flock, the Lord visited repeated chastisements upon the whole kingdom—whether willingly or unwillingly it fell into decay—proportionate to the offence committed against Him, as the Lord of Heaven avenged the violation of His Law by withholding heavenly favour from the ruler responsible.

Our Fathers, therefore, in this year 1745—of which I now write—number five Europeans, under a single superior: Father Superior Francisco Rodríguez, Father Stanislao Maciade, Father Abraão Reyés—who passed away in August to receive the reward for his glorious labours—and was succeeded by Father João Batista Meffarj, Father Manselle Valles, and newly arrived, Father Franciscus Ciave, also known as das Chaves, who had already acquired proficiency in the language. In this same year, he was appointed to serve part of the Province of Austria. As for this latter point, I hesitate to call myself a Missionary here, yet I record these details to provide some account of this Mission—one of the most numerous and illustrious in this part of East Asia—and thus complete my sixth report.

Certainly, one might silently ask why I have described events occurring outside my immediate district or province.


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Province, but in response to the curiosity prompting such a request, I reply first that it does not fall upon me, nor is it incumbent upon me in any way, to provide a full account for this matter. Indeed, I neither possess nor can easily obtain information concerning the activities of other Coadjutors, so as to enable me to submit an accurate report. Nevertheless, I have judged it appropriate to offer this brief outline or summary—however modest—from the labours of the least among the workers in this Vineyard of the Lord, thereby affording some insight into the far greater works accomplished by the Giants, that is, the most zealous and fervent among them, who are the senior Coadjutors, all of whom labour, or are accustomed generally to labour, in service to God and neighbour. For ordinarily, the manner of operation within this Mission is much the same across regions; though at times it happens by circumstance that one administers more or fewer sacraments in a given year, even if one cannot thereby deny the diligence of a good worker. Just as careful cultivation produces healthier vines, and in greater number, even on more barren and less suitable soil than would a less diligent worker on more fertile ground—so too in spiritual matters. And I freely confess that my own record pertains more to this latter category, rather than to those who are diligent and fervent workers.

As regards my own report: from the year of persecution 1412 until the present year 1415 (whatever the situation may be with others in their respective districts), within my own charge, almost nothing has been possible. One could scarcely leave the house, owing to imprisonment or confinement where I resided, without even breathing freely, let alone undertaking any active ministry or giving any sign of religious practice. Even when, by misfortune, someone wished to receive the sacraments, we had to administer them in secret, immediately upon arrival, under cover of urgency, especially following new Edicts of prohibition issued by the Holy See, which were swiftly enforced. Any delay—even the slightest—would risk exposure, given how little secrecy can be maintained in Tungchino [Tunfino]. Similarly, we could not attend to the sick and dying for the same reasons; yet in such critical moments, it cannot be avoided. Otherwise, we would lose many souls through hesitation over one. In such cases, we dispatch a well-instructed Catholic layperson to assist, who offers prayers for the commendation of the soul, using the formulary translated here into the Tungchinese [Tunfinese] language, and who also instructs the individual, suggesting the act of contrition, and remains with him, as far as possible, right up to the end.

In the year 1415, with the favour of the Lord, circumstances having somewhat improved, I was able...


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we were already able to emerge with the secret ministry into the churches most favourable to us—those which, though not among the largest, had fewer hostile inhabitants and a modest number of fervent Christians. Nevertheless, we could have begun as early as the past December, when, by the grace of the Lord, we celebrated a notable feast in honour of the Great Father and Proto-Missionary, Saint Francis Xavier. On that occasion, up to four or five European Fathers residing at Effelat were able to assemble, and as many as 400 to 500 Christians gathered to receive the Sacraments and participate in the celebrations for the Saint. Thus, we intend henceforth to conduct our activities from the beginning of the year through to its end, and this will form the basis of our Annual Report accordingly.

Year 1715
Month of January

In the preceding year, 1714, we were—as one might say—almost constantly on the move, carrying out our sacred duties in those churches where devotion was strongest. We were able to celebrate Easter and Christmas, along with the first day of the new year, fully and with modest solemnity, attended by small congregations. Throughout the remainder of the year, on various days and at different times—sometimes operating in concealment, at other times openly—we administered the usual sacraments. To my own reckoning, I performed approximately 600 confessions, around 300 communions, and over 300 baptisms, including both adults and infants. We rejoiced greatly at these numbers, regarding them as almost miraculous—comparable to the case of one who, after a long and serious illness, recovers sufficiently to walk once more to church, where he is warmly welcomed by all the neighbours, who had despaired—or at least did not expect so soon—to see him again among their company.

Now, turning to the present first month of the year, and continuing with the analogy previously mentioned: immediately following the feast of Our Holy Father Saint Francis Xavier, it pleased the Lord quite suddenly to visit me with a severe illness, which within two or three days


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I fell into delirium for several days, but I was nevertheless sustained by Your Ladyship on the feast of her most pure Conception, under whose mystery I have received countless graces since earliest childhood. Indeed, when the Blessed Sipião and others were preparing to administer extreme unction—intending thereby to relieve my fever and restore me to health—I found hope of recovery; yet full healing could not be obtained immediately, nor did I feel able to say Missa est until my feast day in honour of the Lord at the beginning of the year. Thus, convalescing gradually, and still not entirely restored to health, I embarked for my mission, arriving only on the 13th of this month.

The Lord entered this first church, known as that of Diaotre, even before the time of persecution. This individual—though not by formal office, but through his own initiative and devout practice—was deeply committed to the customary spiritual exercises: fervent and not merely regular in reciting prayers on Sundays and holy days. Furthermore, acting both as a physician and as a Catholic, he exhorted some to persevere in the faith, assisting them even at the point of death through the commendation of their souls; while urging others to renounce their idols and false beliefs, administering baptism to them in extremis or in danger of death. Because of this work—and particularly due to his zeal and proven experience in caring for children and other destitute persons—he had already been granted permission by the Fathers to baptise, based on the evident fruits of his devotion and competence thus far.

Now this same man, so well regarded for his virtuous conduct, spiritual fervour, and upright character—known and respected even among non-Christians (though perhaps one might suspect secret pride in him)—was led into grave error. The devil, taking advantage of a certain widow, used her to ensnare him. When she fell ill, he administered medicine to her; but his attentions went beyond what was appropriate, continuing even after her recovery. What followed could hardly have been unforeseen, and is easily imagined: like straw placed too close to a fire, it was inevitably consumed.

In this kingdom there exists a long-standing custom and legal practice concerning marriage: although polygamy is permitted here, it is not commended. Whenever a husband takes additional wives, regardless of the number, he is required to deliver, through the female relatives of the woman, one escudo (which we might equate to eight giulii) to the community of the village or native town of the bride, as a token of recognition and public record.


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In testimony of which, the said man takes the said woman as his lawful wife, and her relatives give her to him in marriage; without this act, there is no legitimate marriage in Guendefino—regardless of what other missionaries may claim, who appear poorly informed about the legitimate customs of the Kingdom, or are overly hasty in their judgement.

Now, if a woman is found pregnant without the aforementioned transfer having taken place, she is severely punished by the community, as are her relatives; and the man responsible is obliged to perform this ceremony (if the offender is known). If not, he too is punished, in addition to the shame and dishonour brought upon both parties—a matter of grave scandal, especially among the Popani. The aforesaid Custode therefore carried out the said transfer so that the woman might avoid punishment; but in doing so, he caused profound scandal among the Popani—not only of his own Church and village, but also of all the surrounding settlements. Even the Gentiles observed and mocked this conduct, given that our Law permits only one spouse, whereas he acted otherwise. He performed the said transfer—known here as chico—but then continued cohabiting with her after childbirth, although he could and ought to have repudiated her, as is very easily done here, particularly in the case of secondary wives. On this coast, when a man wishes to divorce, he takes a copper coin from one of two stakes used for securing tents—similar to the practice of the Chinese—and breaks it in half; he keeps one half himself and gives the other to his wife. Then, having delivered his portion publicly as witness of the repudiation, she becomes free to take another husband and enter into marriage with whomever she chooses.

How much more did his folly increase? For, having thus violated chastity and continuing to live with her from the time of her delivery until her death—which occurred two years and three months later—he only finally, in that same year, came to confess and reconcile himself with God after such a serious offence and the great scandal caused to the entire Church and Province, where he was widely known as Custode and faithful Servitor of his Church.

The said individual also holds other baptized individuals under his authority, among the principal inhabitants of the village, who held or still hold positions of leadership. During times of persecution, these people were reported to the Gentiles by others—


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The Gentili and his brothers were told that he would dismantle the church, and they were required to make their protest and surrender any images or cloths as they saw fit. He replied that the church was his house, and given his obligation to Carlo; regarding the images or cloths, they handed over several fragments and old images—believing themselves to be acting rightly, under the consideration that "what is old in Leped is new," but in matters concerning religion, Leped gave rise to grounds for guilt. Likewise, the protest was made explicitly and by name on behalf of companions or brothers, declaring that he renounced the law of Hoa Lang—and this is what they commonly and most securely believe: that such action would contribute more to losing that spark than what had already been lost, whereas following the opposing view would preserve it. This understanding is also shared by the Stefi, through their natural theology, by which they conclude that to deny the law of the Lord of Heaven is formally equivalent to denying the law of God, and to deny the law of Hoa Lang is to deny the law of a foreign king.

It is incredible what the devil accomplished here: the Father entered and for three days—something that has struck me in other places—persisted with great insistence upon Lottento, leaving me deeply disconsolate; for his entrance into the house was like adding oil to a lamp about to go out. I had a good night, receiving nearly sixty confessions in that place, all from the same village. Indeed, the neighbouring Japanese who came here could not have received the Sacraments elsewhere without considerable difficulty; and the Father specifically sought the souls of this very village. Yet within this village, the souls of the Japanese are more numerous—or more precious—than in any other place, homeland, or region.

But now proceeding to other villages and districts, wherever possible they may be received: if one encounters two or three churches, these suffice for a single night’s visit each; yet in one of them—the principal—one was hindered by a cursed ravine that ran from Sicia along the path leading to the head of the village, situated right in the middle of the common route, adjacent to the temple of the idol. There, the guardian of the church hesitated to receive us into the building; thus we arrived secretly. The neighbouring Japanese, who had been instructed to come to the boat at night, did so as arranged; and when we were ready to celebrate the Holy Sacrifice in that place, we paused at the foot of the hill.


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For two consecutive nights, they administered confession to sixty people, and
immediately thereafter we departed, so that the Gentiles might not be informed
of the dangerous journey undertaken by the boat of the Blessed Macbro of the Holy Law.
Crossing a small yet exceedingly long stream, we proceeded to the boat on the main river,
where stands the Church known as Rè Ngò.

This was one of the most fervent and innocent Christian communities in this region, and the village or district surrounding it was entirely composed of Jopani. However, since many other districts within this town remained Gentile—hostile towards the Jopani—as soon as the Decree against the Holy Law was issued, several thieves, raiders, and deceivers arrived. Pretending to be legitimate ministers, these impostors condemned the Jopani to deliver one buffalo, together with a julio and a quartuccio (a small measure) of rice, to be offered to an idol which they compelled them to worship. They demanded this offering as though seeking forgiveness for having abandoned the idol up to that point. Worse still, every single person—from the first to the last, men and women alike from the age of ten years upwards, that is, from the age of discretion onwards—was wretchedly and sacrilegiously forced to carry out these commands imposed by these diabolical and malevolent ministers of the devil, who had come accompanied by Gentiles (who greatly rejoiced in these events), to assist and coerce the Jopani into fulfilling all the aforementioned demands. Yet what is particularly noteworthy and astonishing here is that had the Jopani possessed courage and strength, they would have owed nothing; rather, they could have turned the false accusations back upon their accusers, and those who came to seize them would themselves have been captured—quem absconderant, apprehendebat eos, as the Psalm says.

The root cause of all this was that the Siale Decree allowed no sufficient time to comply—nor even, as it were, to prepare and surrender the books, images, or other objects pertaining to the Religion. These accursed men arrived within the month, indeed before the deadline stipulated in the Siale Decree had expired, thus arriving early enough to justify severe punishment. Furthermore, the items prohibited were religious articles belonging to the Faith; yet none such were found among them. And even if any had been discovered, it would not have warranted


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the abbés were unable to accomplish anything within the prescribed period of one month.
Here: in decree no. , no authority is granted, nor is there any mention of obliging anyone to worship whomever or whatever—be it idols, tutelary spirits, mani, or Benati of any kind—and those who speak otherwise are merely misrepresenting the royal edict, about which they cannot utter a word. Hence, the execution of cases concerning the Ppani is not conceded by royal decree to provincial Governors; rather, examination is reserved for two other Superior Tribunals, namely those of Ti and Kyèn. It is furthermore declared that anyone else—even a City Prefect of Oerra—who intervenes in such matters, acts improperly. How then could four thieves presume to examine, punish, and compel beyond the legal bounds of the case, at their own arbitrary time and convenience, diverting funds from the local treasury and personally appropriating the money levied as fines, punishing offenders according to their own will, even in trivial matters?

But apart from other occasions, certainly on this occasion it became evident how true is the saying attributed to someone: "An army of sheep led by a lion is stronger than an army of lions led by a sheep." The chief of the Ppani, a man exceedingly timid, upon being first apprehended, lost, so to speak, his reason, and submitted entirely, so that those unfortunate ruffians compelled him; and following his example—or perhaps under his command—the entire village or district followed suit, without a single exception, save for one or two young women of greater discernment and conscience, who were absent on that day and thus freed themselves from all harm and peril. These shall serve as witnesses and as a reproach to all others—the men and women of the Ppani—who did not follow their example, both in manner and on the day of the vow; and on the day of judgement, they will find no excuse for their impiety and transgression.

O Lord, after this sorrowful account, what remains for the Missionary priest present among them—namely, this humble servant who writes these words—to do? Certainly, the more critical European missionaries or theologians might say: follow the words of the Gospel: "Malum male perdit, et vineam illam locabit aliis agricolis" ["The wicked will perish wickedly, and he will lease his vineyard to other tenants"]. But I would respond that in the very same Gospel it is also written: "Nolo mortem peccatoris, sed ut convertatur et vivat... justus, sed peccatores veni vocare" ["I desire not the death of the sinner, but that he should turn and live... not the righteous, but sinners I have come to call"].

7th September


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Seventy times seven, and yet again seventy times seven: and behold, the aforementioned Lord responds to the aforesaid rigid theologians: "Go, learn what this means: I desire mercy, and not sacrifice." God, in His infinite goodness and gentle manner, forgave all—indeed, all who came—albeit with due regard for the necessary circumstances. The first of these was that, having been persecuted, and regrettably facing even greater persecution on future occasions, they should still give a proper and satisfactory account, and be left reconciled to God through salutary penance, at peace.

Now suppose some zealous individual, peering through the microscope of European scholasticism, were to scrutinise this fine thread and deem it a grave fault—should such a person therefore be denied sacramental absolution? What would follow? Despair in one case, and at the very least a continuation in sin, the commission of new offences, and exposure to peril; indeed, by refusing admission to the possibility of their conversion—even if only a few or many died as a result—morally speaking, all would risk condemnation. As regards the final remedy of perfect contrition (for imperfect contrition is not sufficient), I should wish to ask such critics whether they themselves—though religious men and supposed to be in a state of perfection—would be content, when lying at the point of death, to be left solely with the final suffering of contrition, without receiving absolution in that last hour.

But let us proceed with the history and turn to other accounts, less tragic in nature. Not far from there we established an audiencia, or customs post, on the banks of the river. Upon arriving at this station, no matter what vessel—whether carrying mandarins or otherwise—must declare fully to the customs officials the contents of its cargo, and identify the persons on board. There are individuals of such rank among the common people, but even more so among the gentry. Yet any boat, regardless of the status or appearance of its occupants—be the passenger a merchant or another commoner—remains subject to inspection by the customs officers, who have the authority and obligation to detain and examine vessels down to the smallest detail, even when the crew consists entirely of one’s own countrymen, and even if a mandarin himself happens to be aboard.

It was precisely this situation that emboldened the catechist: he took upon himself the name of a nearby mandarin and then insolently demanded of the customs officers that they be compelled to descend even to the lowest part of the vessel.


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At the customs post, from the same boat came their reply;
they struck a beat upon the drum—this being the customary signal—and thus passed by in peace. Meanwhile, Father D. remained without palpitations of heart, holding the rosary in his hands, reciting and repeating the prayers with devotion, some three times over.

The occasion for this urgent mission throughout all the Custodies of the Austral Province arose primarily to assist a nearby church which, for various reasons, had not been visited for five or six years. This entire congregation, they report, consists of but a single family—yet so large that it has produced up to 120 baptised persons, and would have yielded more had not the forest hindered it hitherto. Indeed, parents have married off their children to infidels (gentiles), and consequently, as directed by the Ordinary, those unions were dissolved, and the grandchildren left unbaptised. Therefore, these individuals could not be admitted to the sacraments until such time as their sons and daughters were properly repositioned in lawful marriages.

Yet we are in a time of persecution, and must consolidate the broken works, as Scripture says, standing as a wall between God and them. In the meantime, I admonished them earnestly, urging their sons-in-law and daughters-in-law to accept the faith and ensure their grandchildren received baptism while still innocent: “Without this, I shall not admit them to my tribunal.” In the end, I left them all confessed—thirty-four in number—and departed thence, well satisfied with what had been achieved, to proceed to another church within the Province.

It is true, certainly, that at least as many again ought to have made confession; but since the greater part of the faithful had devoted themselves instead to the triennial restoration of their place of worship, they found themselves, along with the local gentiles, unprepared to receive this sacrament. I say, neither did they find themselves ready, nor did I—who offered them forgiveness on condition that they would free themselves from unlawful unions within the coming triennium, or even biennium. It should be noted here that since these two churches are roofed with thatch, they require continual restoration, rarely lasting beyond three years. Now, the entire village must contribute to this effort as a public duty, providing labour and hauling timber; yet this obligation is arbitrarily imposed, as the gentiles see fit. Thus, out of contempt for their tutelary spirit, he in turn takes vengeance by causing their crops to fail utterly.


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very great, and they appeal to us without causing us greater harm; and thus we forgive them merely for their presence at the ceremony, which they claim to attend only to avoid worse consequences, provided that they go no further—neither in word nor in deed—towards participating in said celebration.

The Spani of Finési, once given assurances on this matter, usually declare entirely before God that they will do it no more, even though today Stefio has committed the error, or the Community may subsequently compel him to engage in something superstitious or idolatrous. Yet we do not condemn him solely for his words; rather, we further ask how they intend to free themselves from such cooperation in future. I therefore told them: ‘Let whoever wishes to disentangle himself from this cooperation in future come forward; may God grant him absolution.’ Most did come forward, except one certain Beilure, who had recently been granted a particular dignity, by virtue of which he was obliged annually to offer worship to the said spirit. Because he feared losing this dignity, he dared not relinquish the obligation, despite all my exhortations. He would not yield an inch in argument, and so the matter remained half-resolved, albeit under the Spani’s own conditions, and subject to their customary law.

When the Junie arrived later, they encountered many churches already nearly destroyed by persecution. Here, previously, seven or eight churches had been defended, each with over a hundred or two hundred baptised persons. Yet now these were utterly ruined, both materially and spiritually, and internally damaged beyond measure. Whereas persecution had previously reached up to 350, in the present year they reported only 250. Nevertheless, I was not displeased, and the reason is the deeply timorous nature of the Trunkine people. They are carried away by initial fear to the lowest degree of cowardice, and thus dare neither appear publicly nor show that they remain Spani. Indeed, some were so foolish as to join the worshippers of idols (as they claimed), merely because the Gentiles were Spani—and therefore felt compelled to abandon what they had previously embraced. Yet still, they always revive again, just as


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Like a piece of wood cast forcefully to the bed of a river, which after a time rises again to the surface, and no matter how often it sinks back down, so too does it repeatedly resurface—such is the Father and his Council, labouring in vain with repeated decrees, prohibitions, and civil threats directed at the Franciscan Fathers. Nevertheless, the functionaries—that is, despite all risks to their lives—continued to conceal them throughout the entire kingdom. From year to year up to the present, our Augustinian brethren have received more than ten such fugitives; and even one such individual, if discovered residing in any household—no matter how high-ranking the inhabitant, even were they a Mandarinate official—would at least currently be sufficient grounds for severe punishment.

Thus, God, who ordinarily works through humble instruments, although the loss of a few who have withdrawn and renounced the faith is deeply regrettable, nevertheless sees others gradually gaining courage. In the same regions and mission territories, last year I administered confession to 180 converts; adding also those from surrounding villages affiliated with these settlements, another 50. This year, including the neighbouring communities, the number has risen to 460 confessions heard. It is hoped that, as confidence grows steadily day by day, the number will increase significantly in the coming year—whereupon the Father responsible will duly report these developments to the appropriate authorities.

Now let us consider two villages—or churches—existing along this same river, both of which I have visited on several occasions during times of peace. The first is called Ke’ Lai, the second Ke’ Buong. In the first village, a man of moderate standing named Paulo—a half-caste, otherwise fervent and generally prosperous—serves as church warden. By the will of the village, which remains hostile to the Law (or rather, maintains the customs previously permitted), authority was granted—not out of respect, but rather in defiance—to Paolo and Ospani, allowing them full liberty in all matters of idolatrous practice, extending even to acts of adoration performed here through genuflection and bowing of the head. (We may suppose this to be the same form of adoration referred to in Judea and mentioned throughout the Old Testament in Sacred Scripture.) Beyond this, he avoided...


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he gave weight to all the aforementioned injustices, despite
the fact that he had already lost his money—amounting to what was specified
in the decree for traggrefroni, namely 100 peccoli secdi, equivalent in our European
currency to almost 30 pieces of eight, or Spanish silver coinage. This loss was extremely
heavy, and corresponded to approximately 360 diniche coins, which are slightly
larger than our own local quattrini. How fortunate, indeed almost too fortunate an outcome,
if he had endured it all for refusing to worship the devil, and had shown the courage
and steadfastness of a manly Spaniard; for then he would have received most abundant,
indeed overflowing, merit—and perhaps suffered little or no loss at all. For it was out of sheer
hatred and greed for his money that the village committed all the aforementioned acts,
administering justice not with balance and fairness, but—as one might say—with the scales
tipped unfairly. All these actions were unlawful, and had the client Paolo possessed the means
to pursue legal recourse, he would have won his case, while the village would have incurred
severe punishment for exceeding its jurisdiction and arrogating to itself, by its own authority,
powers belonging solely to Presides, tribunals, and chief Governors, or even to the
King of Sundfino himself.

Now let another Guardian come to that same riverbank,
half a day’s journey upstream, to correct these errors; thus we shall conclude the month. This man,
one Gioachino, formerly poor and from the Province of Austro, had come to take refuge
in these mountainous regions—areas almost entirely wild and forested—where there exist
no other resources than timber, brought here in infinite numbers of barges from the lower
provinces. He knew little or much of medicine and the art of distilling spirits (their wine),
and gradually became more deeply involved. Now among the poorest, he came to be counted
among the villagers, and obtained—even without superior or inferior standing compared to others
of similar condition—the right to cast his vote. Due to possessing some literacy beyond that
of the villagers, he was deemed capable of understanding legal matters, and could even act
as his own advocate in their rustic tribunals.

The village therefore compelled the said Gioachino
to demolish the Church, surrendering the sacred images and holy books, and to carry out


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To proceed with establishing the corpus delicti, responding
whether or not it occurred, and expediting the matter, this particular man in question was present, and as such, concealed everything with the Sapefie. Now return to your homes, for I shall do nothing further on your behalf; and so too declared absolutely Gioachino, who received me into his house at midday, when no one else was alive within it at that time, and there detained me for two nights—on account of himself and other neighbouring Jōpans (Yapones), who lacked the means to receive me. When I asked how he could have done this without the village knowing, given that governance was exercised nearby, he replied: 'The village knows full well what is happening here, where the Father Master of the Law resides. But they dare not attempt anything, nor put it to the test; nor can they clear it up, for I have thoroughly confused the whole matter.' Were the Sundsino to produce many of this sort—or even a few—we should not have to lament the Ginéfrisimo outcome to which so many other particular churches, more numerous and greater, came to an end, having been miserably lost or all but destroyed.

But to conclude the month, we proceeded thence to a final church, whose Guardian is the principal figure in the locality, leader of all these people, and keeper of an elephant belonging to the King (such individuals being half-mandarins). Having stayed there comfortably for two nights, during which we also heard the confessions of several wood merchants, Jōpans who were present at the time, we brought this month to a close before proceeding at the beginning of the following month to celebrate the Chinese New Year at one of our Residences. During this period, the sacraments administered were as follows: 692 confessions, 343 communions, and 43 baptisms.

1715
February

I had already mentioned above the solemnity of the New Year, which is observed here just as in China according to the


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At the most festive time of the year, the courts are closed from the 25th day of the preceding lunar month until the 25th day of the first lunar month, during which period solemn observances are maintained. The first three days are especially sacred, and on these days the bonzes (Buddhist monks) purify and adorn their temples. In both this region and in China, simple laywomen commonly visit these temples dressed in garments provided by the said bonzes—individuals who, particularly in China, belong to innumerable monasteries populated by such religious figures and their clerical attendants from that superstitious sect.

Here, however (whatever the case may be), although there exists a diabolical custom originally instituted by an ancient deluded king of China—who decreed that an idol temple should be established every five li (or so many miles)—the bonzes have little actual presence or influence. Indeed, there are very few monasteries here, and even fewer nuns (bonze, feminine form), who reside only in certain solitary temples of great antiquity and veneration. Throughout the kingdom’s settled areas, there are no convents dedicated to female monastics; nor does it sit well with the Fun Kini [a local designation, possibly referring to regional elites or cultural group] to have such close proximity between male bonzes and female bonze. Consequently, they are generally held in low esteem.

Nevertheless, nearly every village possesses its own idol temple, and thus its resident bonzo; yet such individuals are not properly ordained monks in the full sense, but rather poor men who take up the role out of necessity, often attaching themselves to temples in order to work the associated fields or land—what are commonly referred to as temple holdings. Otherwise, they measure their worth locally by offering a small wooden tablet, fashioned into a stylised representation resembling a bird or winged figure. This is placed upon a small altar and offered to the idol on each new moon and full moon (i.e., the 1st and 15th days of the lunar month). Thereafter, a portion of the offering is distributed back to each household observing the rite, while the bonzo retains the remainder—specifically, four-fifths of what is received. The Fun Kini regard this returned portion as blessed, typically giving it to their children to consume, who eat it here just as one might eat ciambelle [a type of sweet bread or biscuit].

This accounts for the Fun Kini’s customary worship practices and their veneration of idols within temple settings.

As for general practice, it is customary for all family members to visit their senior relatives, presenting them with a small offering of food as a gesture of respect and acknowledgment of filial hierarchy. However, such offerings do not result in personal gain or advantage for the recipients, since, by mutual obligation of courteous reciprocity, they are expected to return the favour with equal or greater generosity in due course.


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101

more than the equivalent—give or take about two degrees—the deceased of the offerer, and the status of the principal recipients.

It is therefore necessary to understand, for the sake of clarity regarding matters frequently encountered in the course of this history, that the practice here involves the use of trays carried precisely in the manner of our cothi drummers, equipped with a high surrounding rim so that the dishes, basins, and other vessels filled with food do not fall off. When multiple courses are served at a single meal, these are stacked one atop another in such an orderly fashion that a single tray may suffice to feed many people. Ordinarily, however, guests are seated (I mean on the ground, sometimes upon a raised platform or mat) at meals; occasionally two are seated together, but if persons of high rank attend, they may be given a separate place.

From this it will be readily understood how easily these trays can be transported from one place to another, and how each villager is obliged to carry them to their tutelary spirits and idols—a task that women and children can also perform with ease, particularly when the trays are only slightly less than fully loaded. The simplicity of these occasions often corresponds to the modesty of the offerings, which at times consist merely of a small portion of rice or a young chicken.

This custom of serving meals on trays and eating in this manner has been regarded as barbaric (and not without reason) by both Chinese and European observers, who alone among the peoples of the known world have adopted the use of tables and chairs. In Tungfino, among the Tartars, and indeed throughout most of the known world, such furniture is absent. It is therefore essential—though not always easy—to bring our own stools when hearing confessions, although others use mats or beds for this purpose. Hence, in order that the absence of chairs should not appear remarkable to European missionaries, it should be noted that while beds are used, they are accompanied either by low cane stands serving as tables, or by a simple platform, or sometimes just a mat; at most, two mats are laid side by side, with little additional space. Nevertheless, I generally prefer to use a stool or some similar support, for valid reasons which need not be detailed here.

Firstly, each of the provinces of this


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This Puntifino consists of churches, one or more in number, each with a fixed Cathedral seat, which we refer to as Residences; although strictly speaking, only one of these in each province qualifies as such. In the eastern province—where it is possible, to a greater or lesser extent, for the Fathers to gather once a year, or even twice on certain occasions—such houses or Residences are scattered across all six provinces, besides that of Lo de Milagro. It is indeed miraculous, as the Lord Himself might say, that we have been able to preserve them all without losing a single one, though due to constraints of time and circumstance, in some cases we must await the arrival of the Cathedral seat by means of a portable boat-house, which serves as a mobile residence. This vessel is more or less permanently moored nearby, enabling us to assist the local population discreetly, leaving within these places the smallest possible trace of religion.

Now, the principal and most extensive of all the Residences and churches within the Puntifino is that of Le’vo’. Here resides a Mandarim—not merely an amicable figure, but one outwardly favourable to our cause, albeit nominally so. For, given that adherence to their official duties renders it morally impossible for him to observe the law of the Lord above—since this faith is prohibited by the King—he would be immediately punished should he be found practising it. The first penalty would be the loss of his mandarinate, for here dignities are not hereditary but entirely bestowed by the present King, who grants or revokes them at his discretion. Nevertheless, the Mandarim in question has held his position through descent and recognition of his family’s loyalty, passed from father to son over four or five generations. Yet despite this ancestral merit, the King has already stripped him of much of his former dignity—as he previously granted it to his forebears out of merit—and in truth, his authority is now less than two or three times what it originally was. He has already lost the greater part of his governance and jurisdiction, which is currently divided between two brothers, both serving as Captains: one commanding 200, the other 100 soldiers aboard small galleys sent by the King to guard the area as needed and in times of emergency, stationed near the site of his Residence.

Thus, in this, his and our own Residence,


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102

Thus, I was received and asked to celebrate the New Year. Although this church is one of the most notable in the Kingdom during times of peace, it remains particularly significant for the quintiprima—especially at the beginning of the year—until such time as freedom under the Holy Law is restored; for indeed, throughout the rest of the year, it does not enjoy the same level of activity.

I remained here for ten days, during which time the congregation numbered over 650. There were numerous confessions, and more than eighty adult baptisms took place. At every opportunity of liberty, the native people—here called Popani—came forward. Upon my departure, Sr. Pedro Mi’en, the aforementioned Mandarino, insisted that I visit his place of residence. I went there, preached, and heard the confessions of several soldiers from his household. When I left, he accompanied me personally as far as the boat landing, a distance of about a mile, presenting me with a gift on this occasion of the New Year. This gesture followed upon his earlier visit, when he had escorted me in person to the church originally built by his ancestors. The site had also been used as a burial place by his family, and thus was able to be preserved under that designation, despite persecution. In a previous persecution, the Governor of the Province had been petitioned regarding this property; upon inspection, the graves of his ancestors were found on the premises. As a result, a written judgment was issued confirming the house’s status as belonging to the ancestral estate of the De Fonti family—property inherited through the Mandarino—and the accuser was severely punished, quite deservedly so, given that he himself had once been baptised, but later apostatised and became a persecutor.

Now let us turn to the return journey at the beginning of the first lunar month.

What little I could accomplish—given my acknowledged weakness—during my illness in the preceding December, was insufficient to allow me to visit the mountain communities of Quaito, who had not received a priestly visit since the year of the persecution, despite being under the jurisdiction of my province. Though I had previously requested permission through my vicar, and though two years had passed without success due to various impediments and unforeseen circumstances, this year I had finally received confirmation that I would be able to go. I was expected to arrive at the designated place for Christmas, and I set out with the utmost secrecy. However, due to illness, I was unable to complete the journey as intended. One can well imagine the distress caused by this failure.


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as to how I might have gone there, or they come hither, was all in vain.

Thus, with great sorrow, foreseeing that I would again be unable to go thither this time, I sent the catechist to distribute the usual calendar and to beat the drums, so that Gofie Dulto or Infantino—whomever could be found—might gather those who had expressed a desire for baptism; and he reported to me upon my return to the aforementioned Residence, which holds jurisdiction over the district of those aforementioned mountains, that as many as forty had presented themselves. Therefore, it is evident from all the above that any hope of such a visit was now fading, especially since it was customary always to visit Cari during the last moon of the old year, and already at this point in the new year, there seemed little reason to continue hoping for it. Indeed, I had already sent word to the Province, no later than the sixth day of the first moon, to the said Residence, stating that since the Sixth Day of the previous year’s feast of Cena I had been unable to make the journey, and thus the people remained in pressing need of spiritual assistance.

But He of whom it is written that expaudivit desiderium pauperum—He who heard the longing of the poor—did not leave those poor souls abandoned without the benefit of His presence, nor allow their impoverished souls to remain without the consolation of receiving the spiritual nourishment of the Holy Sacraments, which ought to be administered daily, as indicated in the Fourth Petition; yet by then, they were being dispensed only once every two years. Thus, on that very same seventeenth day of the first month, when we were hoping that assistance might finally arrive from the Province of Australia (so God willing), I was unexpectedly invited by the people of the Lower Mountains of Giùaito, who, having learned of my presence in that locality at the beginning of the new year, came even an additional day’s journey to bring me to their place.

And I rendered infinite thanks to that Lord who, in His great beneficence, deigned to favour them; nor less to those poor, long-neglected mountain dwellers, whose Father and Pastor desired nothing more than this, that I should remain among them until the place from which they were to depart for their own district.

Now, although the benefits conferred by the Divine are wont to be accomplished fully on all sides, unless hindered by our own shortcomings or obstructed in their effects, I was unable—due to the urgency of arriving in time for the first day of the new year at [Ké Vó]—to complete a certain...


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a certain church, where I was expected and came to be received; yet I could not remain there, as at another hour I was awaited elsewhere—up to eighty confessions were anticipated on this occasion. The Lord granted me ample time to hear one, but twice more I administered confession: once on the first day of the journey, and again on the last day of the return. During these times, I heard the confessions of all who came or wished to receive this sacramental benefit. On the outward journey, more than fifty were thus served; on the return, over thirty others. However, since no altar was available there, and given that the portable altar had remained in the boat at some distance, they could not receive communion, and so this was deferred until a more suitable opportunity.

At midnight we proceeded to another church in order to celebrate Mass. Again, I wished to hear the confessions of other Christians who had last confessed fifteen days prior. Meanwhile, it was discovered that from a nearby village, the few Japanese residing there had gathered together—whether because they had actually been informed in time, or for lack of prior notice, I cannot say. I therefore sent the catechist stationed there to administer baptism to an infant whom I learned had not yet received the sacrament, and at the same time to enquire after all the local Japanese and ascertain why they had come to the neighbouring church, as was their custom.

Before departing for other distant places, I gave instructions and explicit orders that any Japanese who requested baptism should be baptised. In total, three adults and ten infants were found; together with three attendants whom I assigned, this made twenty souls. These were the mountain-dwelling Japanese of Quai-to who later came to receive me; none, or at least certainly not all, would have been conferred [the sacrament] otherwise. Thus, I left them abundantly enriched, indeed overwhelmed, with divine graces—thanks be to the Lord, who in His infinite compassion deigned to bestow such singular favour upon these poor, abandoned Japanese, and upon their patron saint (if such be his will), who previously could scarcely entertain hope of receiving so great a spiritual benefit.

Now, as regards speaking of the brief yet fruitful mission among the mountains of Quai-to: although it has its own distinct method and particular customs, I have already compiled and dispatched, along with an annual report to my Reverend Brethren and Companions of St Andrew, a detailed account of it. To that document I hereby refer, since it pertains to the years preceding the persecution, for their information, and also to the present year. If time permits, I shall summarise its contents anew and send a further particular report.

Therefore, concerning this matter, during the current month in which the aforementioned visitation took place, I shall briefly summarise what follows:


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The churches visited numbered twelve. The sacrament of Confession was administered to approximately 600 individuals; Holy Communion was received by more than 150. Baptisms, both of adults and infants, totalled over 40, in addition to more than 100 administered by the Cathedral vicar, as previously mentioned above. With this, we conclude precisely the month, which, being the shortest of the year, did not allow for greater numbers. Thus, combining those from the mountainous regions and the towns, the total sacraments administered during this month were: 1,240 Confessions, 160 Communions, 18 baptisms of adults, and 34 of infants.

1715

Month of March.

In these calamitous times, one has completed a month within the district where I was stationed—remarkable for the large number of confessions received, which may undoubtedly be attributed to the miraculous effect of divine grace. In the vicinity of the churches near Sol, no one would believe it possible to gain access; yet some Germans remained for three full days and nights within one of them. Although I had business there, I could neither find nor trace the route by which I might reach the place. But let us proceed to the narrative.

Departing from the village of Quaitò, passing through S’Guggid—the aforementioned Custody—we ascended via a small stream to Ladugio, or the Church, where we were to hold the day of the cenevi (a practice very common here). To reach it, one must pass beneath a great mountain composed entirely of stone, shaped somewhat like the vaulted structure of St. Peter’s Basilica in Rome. For safer passage: smaller boats may enter the mouth of the Spelunca [cave], but during periods of high water or flooding they remain stranded or are dashed against the currents. Indeed, at the height of their rising, entry into the mouth of the Spelunca is impossible.


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104

Spelonca, and whether in times past they dressed in dry clothing. N.
Know whether by nature or art, the Gionme* had its designated place or territory from the beginning; especially since in ancient times the King held his court there. Indeed, it is evident that, for reasons of convenience, he undertook to open up the immense mouth of the cave—a site where nature herself provided at least half the structure through her great grotto. The remainder serves to manifest and praise the Creator, inasmuch as one can pass by boat beneath such a vast mountain—entirely serene and still. To the marvels of nature we may thus pass on to those of grace.

I truly ascended as if in response to a certain recognition already expressed in my previous letters—that in the midst of persecution in the year before last, despite all the obstacles posed by the most hesitant and timid catechumens, Boppe came aboard my boat. At first I thought Boppe might merely be indulging a fleeting desire for something novel, such as the prospect of receiving the Holy Royal Law (S.R. Legge); yet behold, after two full years of perseverance, on this day of Lent he came to receive the Sacrament of Confession. I found him entirely well-instructed—even though he appeared very weak—and thus proved himself duly observant. With little consolation for myself, given the severe constraints of time always present during periods of great attendance, I encouraged him to persevere. This occurred precisely within this Trimeqino**, on the first day alone, throughout the entire season of Lent.

On the first day of Lent, when the Church convened, there came La di Lebat, second only in importance to the aforementioned Sfe’vò. He arrived three days earlier so that I might expedite the confessions of the village ahead of schedule, due to the anticipated absence of clergy from neighbouring Xapani churches, who certainly would not be able to come on feast days. Thus, in those three preceding days, I heard more than 200 confessions, and as many again on the first and second days of Lent. Although only those who had not already received them earlier in the year came forward to receive ashes, and since many attended the service, a certain Gentile observer remarked that there—

---

Notes for Academic Context:

- Gionme: Likely a local toponym or ethnonym from the colonial context; retained in transliteration with annotation.
- Trimeqino: Possibly a local calendrical or liturgical term; preserved as original with contextual interpretation implied ("this period").
- Terms such as "Holy Royal Law" (S.R. Legge), "La di Lebat", "Sfe’vò", and "Xapani" are retained in transliterated form where no definitive modern equivalent exists, consistent with scholarly handling of indigenous or regionally specific titles in colonial ecclesiastical records.
- British English conventions applied (e.g., "Lent" rather than "Easter Fast", "confession" in sacramental sense).
- Syntax adjusted for clarity while preserving archaic tone and documentary structure.
- Ellipsis at end indicates likely textual truncation in original manuscript.


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The Master of the Holy Law, and if he harboured any suspicion on this account, we immediately made known that I was departing. By day I remained concealed; on the following night, under cover of darkness, I left with Cefirà and as many others as came—forty in total—and after receiving ten blows [as penance], we departed for another church, sufficiently consoled. In this church there are two scholars (Cienziati), many Basileri, and two distinct groups, especially from the village of Son Dpani, all devout observers of the Law; furthermore, the blessed resident Gernarii has been here for several months continuously, exercising due caution. There is also a dedicated house, which serves as a residence for a catechist.

Now we proceed from ashes to sepulchres—that is, by clear understanding, to the sites of the Royal Sepulchres. It is remarkable to observe how the very location of these tombs belongs entirely to the Spagni, who are their legitimate custodians; they guard it both by day and night. Close by, near rocky outcrops, stands the Church of Dpani, where they worship the Lord of Heaven according to His Law—though anciently even kings sought through unjust decrees to prohibit and obstruct such observance. Previously, much of the adjacent village also belonged to the Spagni; but in the aforementioned agreement of 1596, persecuted by their own people, most withdrew, and in the more recent upheavals of 1612 almost all abandoned it. Nevertheless, the district—or at least the part containing the Royal Sepulchres—has remained intact, since nearly all the inhabitants are Dpani. Despite claims and formal accusations brought against them by the neighbouring village, which bears the same name Tu Bab, no grounds for prosecution have been found; nor can they seize any property or evidence to substantiate their case. Indeed, they cannot enter the homes or the village—or rather, the borough—where the Sepolcheri Eali properly reside, nor have they ever been able to exercise any authority or conduct any action against this entirely Dpani district.

Now, out of reverence and honour owed to such an exalted authority, not even a single person from outside dare approach within many miles—at least, as far as I believe, not closer than about half a day’s journey in any direction. Yet this causes immense hardship for the resident foreign priests (Padri Stanieri), owing to the divergence between our customs and theirs, from which they have turned away.

[UNCERTAIN: 1870]


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He has a straight nose, fairish complexion, and dark hair reaching to his shoulders. We considered proceeding by day; however, travelling at night is unsafe along this route, which necessarily passes through other villages where one must answer to anyone who inquires—particularly at night, especially in darkness—about the purpose of one’s journey. If secrecy is required, even with the father’s face clearly visible, solitary travel is discouraged. The practice of travelling in a litter (andar in rete) is here restricted solely to high-ranking individuals and Mandarins, who are carried in a large, fine palanquin (Tnuo), typically borne by four attendants—or as they are locally termed, Brenieri (here equivalent to soldiers). Although infrequently, the sick are also transported in such litters, but by only two bearers, using a smaller, older, and shorter litter.

The region benefits from the convenience of a river; yet how little advantage does it provide, given that one must pass through no fewer than three checkpoints or guard posts (Guardie, or Bogane)—an unavoidable requirement when seeking to reach the aforementioned churches and residences within the prohibited district previously mentioned. There are at least five or six churches in total. Even in times of peace, access was always difficult; how much more so now, under current conditions, when strict legal prohibitions are enforced, and neighbouring non-Christian populations remain deeply hostile. Entry is not permitted freely, nor do they allow passage according to one’s own will—even by boat.

Nonetheless, upon arriving near a church in that vicinity, I sent word ahead to Xpani, indicating our presence and inquiring by what means we might be allowed to proceed further. I did my utmost to encourage them, dispelling their fears by citing the precedent of the previous year, when we had similarly been received and passed through peacefully under divine favour. Yet all efforts proved futile; ultimately, we were compelled to turn back. I dispatched a brief notification even to a few other remote mountain churches, situated almost in forested areas beyond these.


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And I gave half a warning—because we were uncertain (even though some fear remained) as to how we would be received—since it was necessary to pass through the midst of a very long village, entirely inhabited by non-Christians, which at night was closed off at both ends by gates; and whoever found themselves in the middle was thus compelled to remain there overnight.

But for the consolation of all who hear, let glory be given to that Lord who does not abandon the flock that is His. In brief, I say that I entered throughout all the churches, visited the burial sites, the chapels, and those located in the woods, and stayed among them for several days longer than I had originally intended. With great personal satisfaction, I administered the sacraments to all who lived in those areas and who stood greatly in need of them, since for many years—indeed, more than the triennial period—they had been without a priest, most of whom had died long before.

Now certainly I foresee that whoever reads this account will ask me how, and by what means, the Blessed One could have penetrated into that region and overcome all the aforementioned difficulties. But for the sake of brevity, I reply that the truth, to the glory of the Lord, is that I was indeed able to reach all the aforementioned places. As for the precise manner in which this was accomplished, I humbly beseech my Reverend Fathers and Superiors—being far more experienced servants of God—not to require me to elaborate at such length as would turn an annual report into a full volume, which would otherwise be necessary for me to make myself fully understood. Perhaps, in due course, a more detailed explanation may prove of greater benefit than mere holy (so to speak) curiosity; yet historically speaking, whether things occurred in one way or another, the outcome remains that the desired objective was achieved by the Blessed Missionary.

To the younger brethren, with heartfelt confidence, I say that I invite them to come here; and beyond any doubt, with the fullest practical certainty, they will find their efforts richly rewarded.

As for explaining somewhat the difficulty surrounding the initial reception: it so happened that the principal Guardian of those churches offered assistance, but instead of providing consolation, he caused me considerable distress, making me acutely aware—before my very eyes—of how much I owed to the Lord.


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Sir, and how poorly he repaid him through his lack of observance of the Law and edification, which as head over others he ought to have provided; indeed, it is feared that one day, without being able to enjoy the presence of either Father or Priest—ordinarily absent throughout the entire year—he may die without the desired sacraments, thus losing his soul. This would be all the more grievous since he, who had a duty to save his own soul, and the other, by virtue of the authority each held in their respective jurisdictions (so to speak), failed in their obligations. I trust in God that the said individual will be chastened through the confusion and humility with which he accepted the reproof—though he was certainly deserving of it. Elsewhere, he also offended against his wife, who, like her husband, remained steadfast in faith.

Moreover, in order to reflect upon and consider fully the extent of what God enabled me to accomplish there, and the peace with which I was able to carry it out: both the aforementioned man and his spouse were confined to their homes due to illness—of an almost pestilential nature—and so my ministry took place mostly at night, though also during the day. For those who came to me were obliged to cross the river, gathering on the opposite bank; meanwhile, at present, the Guardian or whoever holds authority lies ill at home. Thus, this situation leaves the community more exposed to the malice of nearby adversaries, who the previous year had already accused him, leading to his imprisonment before the Governor of the Province. However, upon investigation, nothing whatsoever was found to substantiate the charges; he was therefore released, declared innocent and free of any wrongdoing.

Yet it pleased the Lord that precisely at this same time certain gentiles arrived for one of their customary festivals—strongly rooted in their traditional customs and entrenched in their perfidy—bringing with them a baseless accusation against three innocent men. For two days and two entire nights I remained there, ceasing neither by day nor by night from hearing confessions; during this period I heard approximately fifty confessions each night, and around thirty across both days, amounting in total to 166. What is more remarkable still, thanks be to God: after the conclusion of those two days, the very same people who had previously returned with the most emphatic refusal—asserting there was no room to receive me—now, emboldened by divine grace and contrary to all my expectations, requested that I come and stay among them; and not only for a single night, but even for two consecutive nights.

GL


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The place is extremely dangerous, the Spanish forces being virtually non-existent, and all reliance rested solely on God and secrecy, for in every other respect one could only remain at a safe distance. Had the wind reached them, the Father would immediately have been captured, and the Spaniards subjected to every penalty. The punishments imposed by the town (villa) are arbitrary, meted out by its inhabitants who act as agents of the king; I believe there is no people in the entire kingdom more haughty than these. Although this coastline offers a continual and convenient market—so much so that merchants of all kinds regularly request permission to trade along this river—the local population remains almost enslaved to the townspeople, who compel them to do absolutely whatever they wish. Tempted by the ease of compliance, the locals lack either the will or strength to refuse, submitting themselves entirely to such demands. Worse still, it is not merely civil commerce that is involved, but the townspeople also oblige them to engage in countless acts of pagan and idolatrous practices, which prevent them from receiving the Sacraments, as long as they remain bound to such customs. This makes the area one of the most difficult in the entire kingdom to administer, both materially—due to geographical and logistical challenges—and spiritually, given the complex entanglement in which the inhabitants find themselves. Moreover, under the guise of authority and liberty (in reality, tyranny), anyone from the town may enter their boats or dwellings at will, without seeking permission—even if, by chance, within the dwelling there should be found an image, crown, or similar object associated with devotion. Whether such an intrusion results in confiscation or abuse depends entirely upon the disposition—malicious or benign—of the visitor, leaving the native inhabitant entirely at the mercy of these bold and domineering townspeople.

Thus, even in times of peace, when I was permitted to stay, it was allowed for no more than a single night. In this year, however, after celebrating Mass and administering the Sacraments, I retired to a well-concealed house—one known only to a few intimates, and therefore less exposed to routine civil inspections—and without any further incident,


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Such was the divine will that I should see no face among any of the catechists or young members of the household, and thus I remained entirely alone until the following night, having spent the preceding night well occupied in administering confession. But then, on the next night, I was again detained by another three individuals who likewise had requested to make their confessions, having already committed certain sins during the previous night; eventually this number increased to as many as thirty. Indeed, with regard to this matter, I encountered considerable difficulty due to the late hour; but a fresh and greater challenge arose concerning where I might safely stay or to which place I should proceed the following day. It therefore became absolutely necessary to exercise every authority, licence, and privilege properly required in such circumstances. Accordingly, I celebrated Mass quietly around midnight, administered communion—already permissible under the name of pascal communion, given that we were in the middle of Lent—and since in Tunquin most communions are annual, I immediately broke off and withdrew to another village or church located some two or three leagues distant from Della Fontana, where I had celebrated.

This presented difficulties equal to those previously encountered, though not without spiritual benefit; particularly gratifying to me personally was the opportunity to enter this village, access to which I had previously been denied (to my great regret). The difficulty lay in how to arrive there still during the night, given the long journey between one church and another, and how to pass safely across the boundaries of a village through which passage was necessary. In this area, the Mandarins of the Three Pavilions were currently acting in concert, maintaining guard throughout the entire night according to local custom. One had to consider what response to give if challenged with the question “Who goes there?” during such hours; whether, if questioned, one would be able to identify oneself; and supposing we did reach the destination, whether anyone would already be aware of our arrival, and by what means or at what location entry or shelter could be obtained. Moreover, even upon arriving at the intended house, how and where could secrecy be maintained, especially considering that within such a village—though large, more akin to a small borough adjacent to the main settlement—my reception had initially been refused outright.

But when the Lord says, “And who is he that shall harm you, if ye be followers of that which is good?” (1 Peter 3:13), and again, “Behold, I have given you authority… over all the power of the enemy” (Luke 10:19), how could the enemies prevail against him whom God protects? Scarcely had I arrived at the place and begun to rest (it not yet being fully daylight), after such exertion and an entire night spent in vigil, when the catechist informed me that several neighbouring Tóng people


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--- TRANSLATION ---
neighbours of a village thoroughly diabolical in character, in which:
when bread was demanded, they asked for confession; I, who desired nothing else but to leave the care of whether they could or could not be admitted:
so during the day, albeit hurriedly, people came to confession, and from that village, Cotè, there were several who said they would introduce them, believing
that here above all, those two or three who did not request it—but behold,
one after another, men and women approached Don Buron,
those who could not come by night confessed (so to speak)
standing, standing, by day. What are now customary uses of
gratings for men or women, commonly used in confession:
indeed, given the great haste and secrecy, only the fan
had to serve the purpose of covering, more or less, as much as was
necessary, while the Catechist remained apart,
fastened in place and continuously on duty to introduce
and dispatch the penitents; and thus we continued until
nightfall, during which we received up to ten further confessions, and—adding to our joy—we administered baptism to a Basiliere,
who had just celebrated marriage with a woman previously repudiated, thereby compelling theology (and indeed under such tight constraints of time) to be thoroughly examined in the Lajcio;
particularly since the former husband had already received Holy Baptism
and then apostatised. Having reached agreement with the Savol on the validity of the Holy Baptism, and having already celebrated the Holy Sacrifice late into the night, we once again found ourselves in difficulty leaving the place,
since, as mentioned, one could not go openly
without attracting considerable attention, and by day, walking on foot,
they would be recognised as foreigners.

However, since only a few miles from here
there lies a certain lagoon, very shallow, it was advised to prepare one
of those small boats or canoes—common here, made from a single large tree
hollowed out lengthwise into the shape of a boat, across which a small pole serves as a seat; otherwise, in width, it provides only enough space to place the feet
and straddle (they are capable of carrying many men in length, but only one across)—with the Catechists and accompanying party, who arrived equipped with nets, we finally reached dry land near dawn, and proceeded to visit
many villages to traverse the jurisdiction of the almost-converted.


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Prohibition of nets, we came upon a path leading
through difficult and scarcely passable terrain towards another church,
where we entered carrying the entire net, so as not to descend
from it in the presence of the surrounding Gentiles, who were not to
be shown it, both lest they perceive our mission as a hunt, and
lest they become aware of it—something we could neither fully conceal nor greatly concern ourselves with, given their dependent status, and their position as subjects
of the lord of the house into which we were entering.

It was most opportune that this house—or small church—was located precisely here, where the Father entered midway along the route; for the upper churches previously mentioned were such a distance away that one would otherwise have had to travel a full day’s journey. And although few Spaniards resided in these parts,
such a visitation and correction of its custodian was nonetheless necessary, since he had clearly allowed himself to be led by the local community into the worship of the devil, particularly through devotion to a certain diabolical idol—a matter I had never before heard of in all my life. Consequently, I admitted only those who confessed solely to the sacraments, together with twenty-six others deemed complicit; on the following night, we proceeded to a place I had not even imagined possessed a trail or pathway, let alone a site suitable for prolonged stay. It was there that his annual visitation took place.

It should therefore be noted that, among these villages or churches we visited—even though situated in places almost deserted and wild—there exists nevertheless a prohibition against travelling in formation (in rete). Moreover, the majority of the fields and lands in this region belong to a certain native village under the sovereignty of the King of Cozincina, whose inhabitants, regardless of their actual allegiances, are considered subjects of the King of Tunsfino through a matrilineal claim. Nevertheless, the patricians of this region retain their privileges and remain staunch enemies of Papism, which they have fiercely persecuted until now, seeking its complete eradication; at present, indeed, there are scarcely any left who openly profess it.

Across the fields and territorial expanses belonging to this area, there are numerous small villages inhabited by people


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--- TRANSLATION ---
People of enterprising spirit, who for various reasons—either because they could not bear the burdens of their homelands or lacked the means to sustain themselves—seek refuge in one of these more distant and spacious villages, where land is abundant and less densely populated, purchase plots at a small annual price, or sometimes receive them as feudal grants (so low is the cost at which they acquire them), build their homes there, establish residence, and dwell for several years, or even for the whole of their lives. In doing so, they often grow sufficiently wealthy to return to their native regions without needing to borrow from their neighbours.

Thus, throughout this region, there are numerous such small villages or rural districts, many of which contain multiple peasant dwellings, and in some cases consist entirely of them. Prior to the persecution, the Father was received freely in these places—at least so far as we were aware in the aforementioned village—and encountered no greater difficulty than passing through a nearby village known to be somewhat unfriendly. Although it had already become possible to travel openly, yet because a certain Volpone, a local headman, resided there, one needed only to raise suspicion by appearing after dark; if he had caught wind of our presence, he might have taken action against the prisoner. Even then, we attempted another route to gain access to these areas, especially on account of that individual; but following the intensification of the persecution, entry became increasingly difficult. Moreover, since the peasants in these regions were mostly poor folk with nowhere else to go, they had little choice but to remain. Thus, indeed, I had little hope—neither then nor in the future—of being able to enter these parts. However, the Lord, shepherd of His flock, provided for His sheep: messengers came to me by night bearing torches, which we lit only in uninhabited places, proceeding partly in darkness, partly by dim light, travelling a considerable distance through the night until we reached the destination. There, on that first night, I was able to hear no more than fifty confessions. Already preparing to flee the next day upon hearing a report that the headman of that village, though outwardly hostile toward the peasants, had been won over secretly by the Custodian and even more firmly by the gentleman in question, I remained instead for a second and third night, during which time I heard 160 confessions in total.


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I heard confessions from all, and administered twenty baptisms—almost all of adult converts. As night approached, we set out on our return journey to the fixed place of refuge, so as to pass safely through the aforementioned extremely large village. There, well concealed and with feigned confidence despite carrying casketed provisions, I encountered such resistance that those who heard me were more inclined to retreat than to seek my person; indeed, not even in thought did any dare follow me for fear of the Father’s retribution.

Leaving myself accompanied only by nine loaves of bread—already sent ahead by the Catholics of Buonora to prepare the cargo at the nearby Giuume—I there heard approximately fifteen people in confession and baptized three others. We then returned to conclude the month at Dai Vrioni, the designated location of my secret residence during times of persecution. There, I found all households securely sheltering in hiding; in some, entire families were confined due to necessity, menaced on both body and soul. Others stood in urgent need of spiritual sustenance in utroque homine (in both man and woman). I added a small quantity of oil—about eight ounces—to the lamps, which had nearly run out, thus enabling them to remain lit. With this, we brought to a close the 31st day of this month of March.

This month proved one of the most fruitful, as is usual at this season; indeed, it may have been the very best and most abundant of the year, rich in external graces and lacking in nothing. The only deficiency lay in two churches near the royal tombs: in one of these, a certain prince, who maintained his household adjacent to the same church, having lost two younger brothers one after the other, abandoned the Faith and turned impiously to sorcerers and witch-doctors. He placed himself under their power and compelled his entire household to participate in their rites, offering payment in exchange for their services. Yet, despite this, both brothers died, and he continued to suffer increasing harm—both bodily and spiritually. His soul hardened, and though he eventually returned to the flock or fold of the Church, he did so still entangled with his demons, superstitions, and perils, having placed his trust in the nine loaves of bread—an emblem of profound infidelity towards God.

In opposition to the Church, he established another meeting place where people gathered continually (as he himself once had) for prayers on Sundays and feast days. This year, they formally resolved to receive me. Given the impossibility of concealing such activities, I alerted the Guardian, revealing my concerns on another matter. It seemed to me that this individual had resorted to such deceit not out of deliberate malice, but rather through a sudden impulse—


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--- TRANSLATION ---
an impulse of diabolical subjection, they need not fear; and even if someone had wholeheartedly renounced the Law and turned to the sect of idols, they would still be obliged to find another path—likewise for them—to bring in the Father Master of the Holy Lodge. Indeed, others at least among the more observant have already ceased coming to the Church from beyond the River, as mentioned above.

The other was the village indicated, where the Mandarins of the Three Trades resided, in which there existed a small Christian community, yet one devoutly Christian and in good standing with the Gentile officials of Japan, with whom negotiations were conducted by the Japanese authorities regarding the assumption of responsibility for the Community’s house and its perpetual restoration, on condition that they would be required to perform certain rites and works of superstition. Had these two churches also been received, we would have added, to the number of confessions, probably another two hundred.

Thus, the total number of confessions this month amounted to 1,240: 846 from the common people, 56 baptisms of adults, and 33 of infants.

Return for April.

Were it possible within this brief summary—a mere annual report—to include a full account of all the activities of this month, I would write solely about those matters most significant in their entirety, leaving the remainder for another occasion or future annual report, should we be granted the opportunity to return here.

Among the principal and most numerous churches in this province is one commonly known as An Van, which includes many districts or wards, all regarded as part of the same village; and it has some of the most


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The most prominent among them are the D’opani, and among these some are Bazilieri, who in this Kingdom are held in higher esteem than others and enjoy exemption from half of the levies and tributes; in the province of Neghé an, they are exempt even from all such obligations, as they are in the provinces of Sicori—except for the Cienziati.

Although during the persecution La Spanita suffered greatly, Bardi had not yet received the D.° up to this point; but this year, aided by the Sig.°, they not only accepted me, but actually requested my return. Here, in one of these villages called Ca’bàng—where the Baziliero Cilian resided at his son-in-law’s house—they prepared a place and an altar so that I might secretly celebrate Mass and administer Communion to the D’opani. But what happened?

When we entered, we found an enormous gathering. That which was meant to remain secret became widely known: the entire compound was full, and even the courtyard overflowed with D’opani, so much so that, barely past midnight, they compelled me to celebrate Mass and administer baptism to new D’opani converts. Afterwards, continuing with the rest of the D’opani—and still in the night—I heard the confessions of another twenty, right up until dawn. And scarcely had I begun morning prayers when a large number of D’opani gathered once more, such that, due both to the lack of anyone to guard the proceedings at night and to other reasons, true or false, I found myself unable to leave the confessional even until now. At night, messengers even arrived from D. Sep.°, who was visiting the bridge, summoning me urgently to the seat of the Presidency. I was obliged to depart immediately, leaving the catechist behind, who baptised the remaining individuals in my absence, as he did again on the following day. On that occasion, the D’opani from neighbouring districts gathered in even greater numbers than the day before, causing, I believe, immense distress to the demon who dwells in that vicinity. For seeing the D’opani thronging there without any sign of reverence—without doffing their hats, as the Gentiles used to do—must surely have caused him great anguish, especially to see them assembling in such great numbers and (what is more) with such freedom during the present persecution, as though they enjoyed the same liberty they had formerly, or indeed even greater.

One would think I speak almost prophetically of what might come to pass, foreseeing what could happen, while

Translation (Pages 215-303)

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--- TRANSLATION ---
While in a brief annual report there is little space for digressions or detailed reflections—matters which each individual may readily consider for themselves—

God, in truth, having indeed been angered by the affront, came to the defence of His cause; and thus He appeared in a dream to the chia (chieftain) of the village of Gentile, greatly displeased that he, as His vassal and leader of the people, should allow anyone who wished to freely enter the Church of the Lord of Heaven, without any resistance being offered at His house, from whence they departed with their souls forfeit; and unless he took some remedy forthwith, within a day or two he would find himself bereft of worshippers.

Now, the aforementioned chieftain had formerly—or perhaps in ancient times—been a disciple of the aforesaid Spanish Baciliere Gían. And although out of respect for him he might have refrained from going to extremes, yet at the very least he did not fail to make some demonstration in defence of his tutelary spirit, or demon, who had so vividly commanded him in a dream. Whereupon, summoning two of his young men armed with clubs, he proceeded directly to the house where the Spaniards gathered. Upon encountering three neophytes who were entering, he raised his club as if to strike them, then struck it into the ground—a customary mode of threat in Pinfino, signifying "Depart from here at once." At this, the Spaniards scattered and fled in fear, some one way, some another.

Thus did God provide: the Blessed Sufferer (B. Soff.) had been summoned by the Blessed Rupert (B. Rupr.) precisely so that he might remain on site during such an occasion, since had he been absent, the said Chia of Gentile, even though finding the Spaniards assembled, would have committed no punishable act—though indeed he would have caused great scandal—had the Father not been present on that day.

Meanwhile, the missionary, already far distant from the place where all this had occurred and entirely unaware of the events, returned that following night to the same location. Arriving midway along the path, he suddenly encountered someone coming toward him from the direction of the village, who informed him that the Blessed One (B.)* had not been present there that day, owing to the disturbance which had taken place.

But the Lord willed that he should not lose that night...

---

Notes on Translation:

- "Chia": Retained with explanation as a local title for a village chieftain or leader, common in colonial Portuguese ethnographic records from South Asia and Africa.
- "Baciliere Gían": Preserved phonetically as a proper name/title; likely a corruption of "Vicar João" (Father John), rendered through local pronunciation.
- "B. Soff." / "B. Rupr.": Abbreviations interpreted as "Blessed Sufferer" and "Blessed Rupert"—likely references to Christian missionaries or saints venerated locally. The devotional epithet "Blessed" is used in accordance with Catholic hagiographic convention.
- "Pinfino": Retained as a toponym; possibly a variant spelling of a regional location (e.g., Pinphino, Phinpino), documented in 17th-century Jesuit correspondence.
- Cultural nuance: The text reflects tensions between indigenous spiritual authority and Catholic evangelisation, typical of early modern Portuguese colonial missions. The term "demonio" is preserved in context, reflecting the dual perspective of native belief (as protective spirit) and missionary interpretation (as demonic entity).
- Style: Formal, period-appropriate academic English is maintained, consistent with UK scholarly standards for historical source publication.

Note: The original text appears incomplete at the end ("Ma il sig. che n'd volle che perdesse quella notte"). Translation ends accordingly, indicating the fragmentary nature of the source.


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Note that, solely out of obedience, I had undertaken the journey, even though the Superior was located at the place indicated, and thus bound to return. Nevertheless, divine inspiration moved certain lay brothers (Ospiti) from the neighbouring village to come and receive me in efra, where I was urgently needed for spiritual assistance. The Guardian of the place—already advanced in years, having fathered many children—had a firstborn son who had become particularly wayward: a soldier, gambler, habitual concubinarian, and involved in other vices commonly associated with such conduct. All efforts by his family to reform him had proved futile; indeed, his wife (the Consorte) not only complained bitterly but was also subjected to abuse, to such an extent that his relatives had all but disowned him as a son—a course of action not uncommon in such cases here, where there exists a proper and prudent legal procedure among their just and well-ordered laws, analogous to that mentioned in the sacred Scripture in Deuteronomy 21.

Yet, by the mercy of the Lord, this wayward son did remain within the household on this occasion, and expressed a desire to confess. We therefore proceeded to the aforementioned church, known as della ffa’, where I heard thirty-six confessions. Among these were several most unusual cases, in addition to the particularly remarkable confession of the said firstborn, who had not confessed for ten years. He gave a good account of himself and made satisfactory sacramental penance. Meanwhile, the father spent the entire day in private, deeply affected and inwardly distressed, especially after dismissing his mistress, who withdrew following the sacramental admonition. Likewise, the young man (il B°) remained secluded and confined within the family home throughout the day.

On the following night, as I intended to remain there, I was unable to reach the designated location, due to concerns about safety. A certain prominent Spaniard, however, came to receive me into his own house—a different district from that in which the aforementioned gentleman (Sia Gentile) had issued his prior threat, though still under the jurisdiction of the same village. Although the majority of the Spaniards, and even some of the parishioners (Cathedriti), sought to dissuade me, I placed my trust in the Lord, remaining steadfast in His company, in order to assist more than one household—particularly those recently converted or already reconciled to the faith—who earnestly desired to return to the fold of Christ our Lord.

The aforementioned leading gentleman (Giorno principal) of this village—though not by reason of antiquity or lineage, but rather through personal standing—had obtained a


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A dignity of such a kind as to place him above the others, and to constitute him head (without envy) over all the rest.

This man was the only son among the children of a certain Pietro cieco, an individual formerly renowned among Gentiles and later converted to Christianity, along with his entire family. He had been a diligent observer of the Law until his death, and bequeathed in his will to his children that they too should continue to observe it faithfully. Nevertheless, on account of this, his daughters and the said young man came close to renouncing it, abandoning their legitimate Christian wife and mother, taking instead another Gentile woman; and, spurred by Gentiles offering money for a damask canopy during the time of the devil’s festival, he became entangled in this act of apostasy. Under such confusion and moral compromise, he personally came to receive me at night in his home. I delayed granting him the place immediately, reserving it for the following day, when, with greater convenience and time available, I carefully examined his disposition, provided full satisfaction through reasoned discourse, and ultimately granted him salutary penance together with sacramental absolution. When he requested communion, I deferred it until Easter Day, so that, having undergone the effort and merit of travelling to the place where we celebrated the aforesaid Divine Liturgy, he might render himself somewhat more worthy of so heavenly a table—and of the chasuble.

Meanwhile, one of his sisters remained steadfast: The Republic and other persons of notable standing, together with the baptism of four adults and ten infants (some of whom were said to have been previously lost to the faith), concluded our labours that night. By day, they brought me to hide in a poor dwelling where not even two officiating ministers were present. There I had some opportunity to rest—something greatly necessary, indeed akin to the fifth element for missionaries in Tunisino, who suffer no lack more acutely than that of rest, so essential for any priest who, across the whole land, passes nights without closure or shelter, constantly attentive to every matter that must be reported—namely, whatever deeds or words had been committed against the law of the Lord.

In the meantime, the plans of Labang, and those dignitaries incensed against the aforementioned Shah, who had dispersed them, found another…


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another means of providing for their souls through the reception
of the Holy and Paschal Sacraments, particularly
during the Lenten days, which were more regularly observed in this manner. Thus, on the following night the vicar went
to the house of a certain prominent soldier and half-Mandarin,
Spaniard Si, who was deeply entangled in worldly affairs,
which among these people are not lacking in diabolical superstitions; yet he (that is, effectively he wished) to abandon them entirely, at least until two
further years had passed, by which time he would return to his village, as was customary, having already become free from courtly obligations—and would then
observe the Holy Law in peace.

There, therefore, we spent that night, with
little consolation, not merely for the benefit of the Spanish converts,
both old and new, but because the demon, who had raged with fury at seeing that his complaints and terrors had achieved nothing, gained no advantage through his dreams and deceptions. There I baptised sixteen persons, fourteen of whom were adults, including those
twenty-one very individuals whom the aforementioned schismatic had allied himself with through sticks; and as a further mark of disgrace and rebuke to him,
I returned once more to Cabang, to the same place where the aforementioned bachelor Quan resided, and this present occasion served as the reason.

Now, I must mention here that about a mile away
there is another church, also well-attended, called Lang vât, where a certain Chinese physician, a devout and upright guardian, resides in peaceful coexistence with the Gentiles, who, on account of his skill as a doctor and his good character, allow him to dwell there. So far, he observes the Law, and conducts the Church according to his own discretion. I therefore resolved to risk being received there on the following night; after concluding our religious duties, we arranged a litter fashioned like one for a sick person, accompanied by a trustworthy elderly woman and two men from Corza, who would carry it until reaching the riverbank where the boat was waiting, and thence proceed several good leagues.

However, though the said Chinese man, who was indeed a good man, had prepared the church and other necessities for the reception of the Father and catechumens, he could not find suitable young men to carry the Father’s litter; thus, when the ceremonies were completed, we found ourselves


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The shops of the Mission, without there being any post established, and for this reason the said Ginò wished to substitute himself for one of them; but since the journey was long, he was already in his sixties and unfit to bear the burden, and beyond his age widely known as a physician, Spaniard—so much so that it was publicly reported that it was the Reverend Theatine of the Holy Law who undertook such journeys. He was described as elderly, infirm, and a doctor, to whom rather than taking patients to hospital, the sick were brought at home; nor did he attend to any others besides Sofie.

Thus, considering the aforementioned Reverend Servant—besides other matters—it transpired that in order to travel more discreetly, the Deacon accompanied me even unto certain houses of some Spaniards, where I remained concealed until nightfall, by which time I could proceed more safely and without being seen. Now, the Spaniard who accompanied me, instead of leading me to the house of another Spaniard nearby as I had indicated, brought me to Levaroni’s own residence, which was precisely the same house in which the aforementioned misfortune had occurred—that is, the incident with the woman who had terrified the Spaniards. Realising then that I was placed there against my will, I left immediately, dressed in fear, and therefore ensured that no living person knew of my presence there.

Later, barely having rested somewhat after midday, behold, the gentleman of the house arrived unexpectedly with the wife of a certain Basilire Gentile, who (as she later confessed) requested confession, having not made one since twelve years prior, when she had married her present husband, and having since followed various superstitious practices. Thus, she stood in urgent need of sacramental reconciliation; and worse still, I found myself without a catechist or proper preparation to administer it. Nevertheless, I did not fail to hear her full and sincere confession. And shortly afterwards, believing myself unobserved save for the lady of the house, who alone knew of my presence as the sister of the master of the house, a few other Spaniards gradually arrived, and subsequently many others, in whose presence I had previously taken care that no living soul should know that the Father was there. During this time, I administered several confessions and three infant baptisms, as well as two adult baptisms, which required immediate instruction in catechism; however, due to the brevity of the opportunity and lack of proper facilities, this could not be fully completed. There would have been many more confessions and baptisms had I been able to remain longer.


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I was required to remain in the town of Mefia, and to stay there overnight. I therefore render infinite thanks to the Lord, having completed everything through His grace, protected from every misfortune or adverse event. And arriving safely at our boat, whence we travelled to other places and churches, continuing on until Easter Day.

Meanwhile, the Lord of Heaven, so greatly offended by men through the violation of His Law, did not forget to make manifest His punishments from Heaven itself. Behold, after two months of continuous famine, an infinite number of people perished from hunger—so great was the universal punishment that even the rich were included; though hunger had not sufficed to kill them, He sent upon them a third scourge: pestilence, or an epidemic disease. This struck first at the royal court, affecting all the councillors who had witnessed it with their own eyes, leaving them unable to deny the punishment, so evident was its origin.

This was a highly contagious disease: whenever one person in a household became infected, all—or nearly all—would be affected within a short time. Though not all immediately died, many perished; in some places only a few, in others all; and in certain locations, none at all. Worse still, lacking Christian charity, most victims died abandoned—even by their closest kin, who dared not enter their homes, nor even remove the dead for burial. In this very court, however, the pagans were obliged to carry out these duties, being compelled to live among the afflicted, regardless of whether they themselves fell ill. Unlike others, they feared neither the contagion nor the demons believed to cause such plagues.

The disease began with the eyes of many pagans, and might have spread universally to all, had not God, in His mercy, closed their eyes to the light of truth. Yet even so, those who remained unharmed confessed openly that such a prolonged succession of calamities—famine, flooding, and pestilence—could come only from a Heaven offended by human sin; and that if even the slightest occasion or motive existed, it must have been the impious prohibition of His Law, and the punishment visited upon its transgressors.

From the court, the plague then spread throughout the entire kingdom, causing varying degrees of distress continually from the beginning of the previous year up to the present.


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or in another of all six provinces of the Ebro, and indeed even today in Apulia, in this second year in which I am writing, I visited an entire household—many sons and grandchildren—afflicted by the same disease: but to return to my account. From our boat we proceeded to a certain place, small indeed, yet entirely spacious, where I heard the confessions of eleven persons in extremis, and administered extreme unction to one; shortly after this he died. Nor did I have fewer to visit and confess on the following day—others who arrived in their boats—and whatever the case, many were thus attended. Seven of those who died here left this life without having been touched by the disease, as many as were present; and similarly it befell me afterwards in another such place, likewise entirely spacious, where no one was known to be ill, and I gave them the sacraments; only three died there. The catechists and guardians of the churches spend the whole day visiting the sick and accompanying the dead to burial. Although some of these, at the appointed time, ceased attending to the poor suppliants, others came with great affection and tears; while still others, moved by generosity, hastened to assist—even some who themselves became infected and died, offering their lives in sacrifice out of charity for their neighbour, almost as martyrs, assured, as it were, of their salvation.

We had already proceeded to Easter,
which determines the month, now drawing long. We celebrated this feast in Sfè Vó, at the place already mentioned at the beginning of the new year just concluded. Easter in Sundjino lasts at least five or six days continuously, exceedingly crowded with people and with numerous confessions among the Tànumend—one, indeed, but more and more fathers, until they can do no more. They observe the ancient vigils during these nights, spending them in prayer and pious meditations upon the Passion of Our Lord. For this purpose, the Fathers devised a method involving the altar, composed with such tender affections and compassion that the people weep throughout the night. Indeed, I must say that even European catechumens, when the lessons are read aloud, cannot restrain their tears; and the Gunkini have a manner of weeping similar to a howl, such as they use in mourning their dead—a practice which reminds me of certain regions in Italy, within parts of my own province, where such custom persists to the present day.


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The practice in question is known as pianto—a form of reading or meditative devotion regarded as honourable and esteemed, though it evokes in me only limited tenderness and devotion.

In this manner of pianto and devotional reading or meditation, the entire Passion of the Lord is contemplated, divided into three nocturnal vigils, during which the Blessed [One] continually confesses [his sins]. I had believed, however, that I would experience some spiritual feeling or sentiment, especially since we had remained in the same place for several consecutive days, and given that already more than 700 confessions had been heard in that new year, which began at the start of February. Furthermore, having visited all the neighbouring Chinese Christian communities on mission, without missing a single one—which was a singular divine favour—what further purpose could there be for my remaining here, unless to repeat the confessions now being administered, and to conduct the visitation of this present quarter, following the beginning of the new year? Yet the Lord served me beyond all expectation, consoling me in this matter to such an extent that the number of confessions alone from the past year—and even from previous years—was so great and numerous that I believe not even all the scribes in the province could have recorded them, nor can I imagine whence so many came. For the confessions from that period alone exceeded 400, which I carefully noted down separately from the others.

We therefore remained there throughout the entire Easter solemnities, for a full week—that is, from Holy Wednesday until the third day after Easter—when we departed. The gathering was exceedingly large, extending even to the very entrance of the church, the largest in all of Tunskino. No demon or Satan, visible or invisible, disturbed our pianto or religious services; yet the temporal constraints were such that we had little time, and scarcely sufficient opportunity to advance as far as we might have wished in any particular locality or missionary district.

In addition, there were over 400 further confessions from previous years, while repeated confessions in the current year amounted to at least another 300, and nearly 400 communions. As for baptisms during these Easter celebrations alone, there were 62 adults and 22 infants. With this, we were able to depart content and satisfied—as indeed we did on the third day, early in the morning—so that, as they say, we might return later with even greater sweetness of spirit.


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They brought me to an ailing octogenarian, who for over twenty years had served as a churchwarden. The law already regarded him as a laticida [landholder or possessor of ecclesiastical benefices], yet I believed I was dealing with an innocent old man. Nevertheless, I found myself having to act quickly with limited oil—what little I had been able to bring—and with relatives and noble Gentile kin who had been baptised only conditionally, and others entirely unbaptised; worse still, some had been baptised facing the rising sun at dawn, dili ducendo uscìd cino alla barca, thus placing their souls in grave danger of perdition. I was nearly arrested too, had not God intervened to assist me.

Despite all the constraints of time and scarcity of sacramental provisions, I administered baptism to five young children. I also intended to baptise his granddaughter, who requested it, but I hesitated as to whether there would still be time. We managed to reach the boat and board with the help of the gentleman’s influence, constantly on the move, and even more so once we were in the boat, swiftly departing from the place where we might have been recognised.

Thus concluded this month, with a total number of confessions amounting to 1,145. This figure includes 150 repeated confessions; those from this year are not counted among them, and there were over 700 additional ones. There were 1,028 communions, 125 baptisms of adults, and 48 of infants.

Month of May.

Only twenty days of this month were available to me, as I was summoned by the Superior to the Residence; ten days were lost in travel and residence, during which no pastoral work could be carried out. Nonetheless, the month proved fruitful. Although I passed through parts of my jurisdiction, nearly all had already confessed, so the confessions were mostly third-time repetitions. However, they included other cases long neglected—more than annual—and many dating back to the time of persecution, that is, at least three or four years prior.

Upon my return, I had wished to undertake a visitation...


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Visit of this latter portion, which indeed falls within my jurisdiction; yet the cause of so prolonged a delay was not due to my neglect, since I had imagined—indeed, expected for many additional years—that I might still be able to carry out the visitation.

Moreover, how numerous and how timid were those belonging to a church known as de Sfèr Sàò—men of means and benefactors—who, being capable either of resisting or redeeming themselves from penalty and transgression, nonetheless basely fell into both. To pagans they offered a fine cloth of various colours, along with two well-crafted images and a newly gilded Cross so resplendent that its brilliance would grace even the altars here. But what is to be done with such avaricious and stubborn people, so indifferent towards God and His Law? As the great Xavier advised in his letters, one must extract from such folk whatever may be possible. They also engaged in worshipping the tutelary spirit, or demon, during pagan festivals and offerings, committing acts more akin to apostasy than to mere lapses. Nevertheless, so as not to leave our confreres without absolution—and since granting it is our duty—I freely granted pardon to all who, upon serious reflection and self-examination, found their conscience clear of such impieties and resolved to avoid them in future.

Most responded to this invitation, and I admitted them all upon their word; others I admitted only with the addition of some further demonstration of contrition. There were over a hundred confessions in total, including those of women. The majority were relatively innocent; yet among them were also men and women guilty of apostasy. May the Lord assist them, for indeed these people are exceedingly attached to their own customs, deeply entrenched in Limovine practices, and once condemned, readily relapse into heathen superstitions. Truly, nothing good can be achieved from those consumed by avarice!

As a divine punishment, this same vice led another Apaiano, a certain Shià (village headman) in office—no less wicked and greedy than the rest—to risk both his health and his spiritual welfare. When I exhorted him to purchase a decent altar cloth for the church from Albaré, he refused to accept the request.


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When the decree of persecution was issued, he not only abandoned the law, but God allowed him to fall into the temptation of the devil, who incited him to take up the office of a sorcerer; and for this purpose, he paid his diabolical master as much as seventy scudi, and promised just as much more; and when the said master died shortly afterwards, he became obliged to pay the full sum. Now, at last, his eyes were opened, and he returned to the Church. I deemed it right to admit him, lest I lose him entirely; yet even so, I found him no more generous than usual. May God, in His divine mercy, forgive him and provide for him.

But leaving aside these matters—on Monday, or shortly thereafter—we turn to a most edifying and joyful miracle of grace. I was divinely moved, almost by force, to go to administer the sacraments in a distant church during my journey to the Residency, although I had not intended to do so on that occasion. There I encountered a devout elderly woman, not less than eighty years of age, who, despite being physically infirm, possessed excellent dispositions for confession. The following are her particulars:

At the age of sixteen, she received baptism. At twenty, upon marrying her first husband—a pagan—she abruptly abandoned the Christian faith. Afterwards, she successively married three other pagan husbands, and with the last of them remained as a concubine even while his first and lawful wife was still alive. All of these men have now died, and she alone survives. During the present Lent, through a most powerful grace bestowed by the Holy Lord, she swiftly returned to the Church, attending frequently, and throughout her illness was constantly occupied in reciting the Rosary, which she would never let out of her hands. On this very day—Saturday—she anticipated the Sunday morning prayers, as is customary, and without even intending it, happened upon me as I carried the Blessed Sacrament for sacramental absolution.

I found myself, not less than with eighty confessions to hear, in addition to administering several baptisms. I arrived there at night, as was customary, and again had to celebrate Mass during the night; I concluded all liturgical functions before daybreak, so as not to inconvenience the local pagans.


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Gentiles: and what is worse, being deaf, she was thereby almost entirely deprived of the sacramental effect issued by them; yet in a general confession—her first ever—she entered the inner chamber during the recitation so that she might hear with greater clarity. An astonishing thing! Without having previously confessed, nor knowing anything about the matter, she spoke of herself and her life with such clear knowledge and coherence that I was compelled to question her further. Indeed, I found her to have led an entirely innocent life. It is regrettable, however, that despite having been married four times—all to Gentiles (non-Christians)—she had never succumbed to even the slightest diabolical or idolatrous corruption. When I finally instructed her in the customary act of contrition, without my saying much, she performed it so well and retained all that was necessary, that I gave her absolution—the sacramental absolution she had never before received throughout her eighty years of life—with profound gratitude to the Lord and deep personal consolation.

What is more admirable still, throughout the entire time she spent making this lengthy general confession, not a single moment passed without her continuing the recitation of the rosary, which the Spaniards were reciting outside. Truly, I found cause for extraordinary spiritual joy, and confirmed in experience the words of the Lord: "There will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who do not need repentance." Indeed, I felt more consoled by this single confession of the good octogenarian than by all the other seventy confessions I had heard throughout the entire night.

Finally, whereas we extended our pastoral work greatly during the past month of April, we shall now abridge our account for May. Thus, leaving aside the record of sermons, we proceed to summarise the total number of sacramental acts: Confessions: 1,140; Communions: 433; Baptisms of Adults: 62; and Infant Baptisms: 26.

Month of June.

We had little pastoral activity this month, owing to a journey undertaken at the instruction of the Father Superior to the missions of Alghè, from where, as previously noted, I had departed for the Residence of [illegible].


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It was indeed with great satisfaction that we obtained, through the intercession of our Lord, a passage far more easily than Grieve had done; yet, upon arriving, we found no suitable boat available, nor could we secure any conveyance for proceeding on our mission. Thus, we were compelled, amid despair, anxiety, and danger, to remain confined in one place for as long as fifteen days. Only then were we able to recover our small boat, which had been diverted along another route, due to numerous patrols and guards stationed by the riverbanks of Giuime, especially as the Blessed One was expected to travel by sea—an occasion when only a single route is permitted, but under extremely strict customs surveillance.

It should therefore be noted that the province of Aghèan is considered a frontier region of strategic sensitivity, bordering Cochin China, which the sovereign has recently detached from the territory of Tonkin. Formerly, Aghèan formed part of Tonkin, but now it lies adjacent to Cochin China. For this reason, the King appoints his most trusted Mandarins as governors to administer this province. These officials maintain a court modelled upon that of the King himself and command up to thirty thousand active, standing troops. Furthermore, the King dispatches his high-ranking officers—Magistrates, Tribunes, Centurions, and other Captains—to train in military exercises within this province; after many years of service, they return to the royal court at Kẻ Chợ (Cade) as senior Captains, Presidents, or Governors of provinces.

From the royal court to the province of Aghèan, the journey by ordinary boat along the flat waterways of Giuime takes some ten to twelve days. Similarly, from the provincial capital to the residence of the Viceregent or Governor requires an equivalent duration. However, there is not a continuous navigable channel directly linking the court to Aghèan. What follows is a marvel—so extraordinary that it seems equally improbable whether the work of nature or human artifice: on either side of the major branches of the Giuime River, throughout this entire stretch of waterway, artificial channels have been constructed. These function much like a large canal (or Bópa, as it is locally termed), connecting what may be likened to two arms of the Severn River—one flowing towards a port, the other towards the Odra—such that, through the interconnected waters of these two branches of the Giuime, boats, particularly smaller vessels, can pass with considerable ease from one side to the other.

The wonder does not merely lie in the excavation of such extensive canals; rather, it resides in the precision and engineering skill involved in their construction, some stretching a full dicamino [approx. 10 km] in length, while the smaller ones extend half that distance.


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There was, moreover, such an abundance of people that it seemed impossible to attend to them all, although in fact we managed to do so.

Now, in order to avoid the numerous river guards encountered along that route, we prepared rafts at Mandarina; but since these could not be made as quickly as necessity demanded, we turned instead towards the sea. The father feigned illness and, by remaining motionless in posture and allowing the guards only to glimpse us briefly from afar on the boat, we placed our trust in God and in the Virgin Lady, to whom we had particularly commended the successful outcome of our journey. Thus protected from every danger—and indeed, most certainly favoured and safeguarded almost miraculously by the Mother of the Lord—we not only reached our destination in a single day’s sail with a favourable wind, but also found that all the guards who came to inspect our boat at D’Pane, and again later while I remained pretending to be sick in bed, greeted us with the customary deep bows and salutations reserved for missionaries.

Thus transformed from fear into joy, after a brief exchange of greetings and having given the usual gratuities, we passed through customs without further hindrance. More remarkably still, on the following night I was received into the church—which is still preserved here—where I remained for two nights, hearing confessions including even long-unspoken sins, and administering as many as fourteen baptisms. We departed thence in safety and entered the Province, whose territorial boundary began precisely at the aforementioned guard post. Here I stayed (as previously mentioned) for fifteen days, residing in one of the three churches located in that place, awaiting the arrival of our own boat, which had taken the river route. Only then were we able to proceed further, albeit slowly and with considerable difficulty, into a few nearby settlements. All obstacles, however, were ultimately overcome through the grace of the Lord.

During this month, the pastoral work surpassed that of previous periods, despite the time lost earlier. The numbers recorded are as follows: 933 confessions, 634 communions, 38 baptisms of adults, and 31 of infants. While I remained in the said location during the weeks of Pentecost and Trinity Sunday, apart from repeated confessions (which were relatively few), I estimate that the annual total—including repeat confessions—would amount to approximately 800.

Month


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Month of July.

Nothing particularly notable occurred during this month, although mention might be made of certain churches. However, since changes were introduced during the second pastoral visitation of this same year in which I am writing, it would be inappropriate to report the current state of affairs, lest in the following year I be compelled to record the contrary. For this reason, I shall say no more than that during this month I visited up to twenty churches or distinct locations where Christians gather to receive the sacraments of Confession and Communion. Nevertheless, strictly speaking, only five or six of these could properly be considered churches or designated places of prayer, where the faithful have traditionally assembled for the recitation of their devotions—gatherings which began even before the period of persecution and continue to be held on Sundays and feast days. All other sites are private dwellings belonging to Christians, who host the priest for one or two nights in order to administer the sacraments to themselves and their neighbours. That such ministry remains possible at all is due solely to the grace of God amidst the present persecution. During this time, 1,245 Confessions, 656 Communions, 20 baptisms of adults, and 81 and 67 baptisms of infants respectively were administered.

Month of August.

There is nothing memorable in this month, which was scarcely joyful. While no loss of Christians has occurred elsewhere in the Province of Rghe, a particular instance has occurred here. The sorrowful accounts of this event are so distressing that they cannot bear to be committed to writing. Of the fourteen or fifteen places which I visited, only four or five showed improvement; at least as many deteriorated, and some markedly so. I would willingly remain silent, but am nevertheless compelled to note in silence those two places where I encountered greater fear—places in which even timid hares would seem bold by comparison.

May [the Lord’s mercy endure].


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118

There was originally a mission (or rather, worse still, a residência known as d’Effé May), where the entire district was Spanish and predominantly so. The church was built fifteen years ago amidst the sound of trumpets and drums, while I myself was present; yet from that time until now, it never received even the smallest contribution from any neighbouring or mountain community. Nevertheless, as soon as these people heard news of the decree being rescinded, they did not merely demolish the church, but also the catechist’s house—or residência—which neither belonged to them nor could they rightfully claim, since it had been constructed at the catechist’s own expense, just as the church itself had been funded by the Spaniards. Moreover, deeming this insufficient, they proceeded to plough up the land on which the building stood, cultivated it, immediately sowed seeds, and turned it into a vegetable garden, thereby ensuring that no gentleman or minister of the Church would henceforth find occasion to visit that place under the provisions of the sixth article of the law.

All the aforementioned actions were errors and gross misconduct on the part of those involved—men lacking firm principles—who bore no obligation regarding the current measures. Since the edict made no explicit reference to such matters, and given that the main body of the village had not been formally consulted, a mere native gentleman, for a small sum of money—barely a trifle—might have been persuaded not to act; yet, bound by agreement and desiring peace, he could have prevented both the destruction of the church and the seizure of the catechist’s dwelling. Instead, with only minor structural alterations, the latter might have been converted into a private residence, and at least for a time, the appearance of Sunday worship and pastoral visits discreetly maintained.

To their great shame, a certain outsider—a doctor who had previously served as catechist—having settled there and purchased farmland from Seminave to support himself, fearlessly took in the displaced and disheartened catechist who had fled the area. In place of his former congregation among the Spaniards, following the issuance of the new decree, the catechist surrendered both house and all associated buildings to the Spaniards and withdrew to the aforementioned dwelling. Within one or two years thereafter, he left without causing serious scandal—not only in that locality, but throughout the wider Spanish district and beyond—despite having cohabited with a woman who had abandoned her husband, an act which had already rendered them too ashamed to appear publicly.


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publicly before Gentiles, reproaching him with the Gallican errors of the Cathedrastae, whom they had hitherto regarded as their master.

We depart now from such odious places—wherein lie further instances of similar errors—and consequently one might well marvel that the summary of a brief year has already been so greatly expanded, and that it would now require even more for the Tomaco; although necessity has compelled us to turn to another case closely resembling that of a certain Bachelor, who, though less overt in his absurdities, acted no less harmfully in his own sphere and to the detriment of the Christian community and civil order of his Church than the common run of the aforementioned Christians of Ke Muy’. This individual (what is worse, due to his obstinacy) was learned in letters and twice admitted as a Bachelor, having been examined on two occasions; yet when the King ordered a re-examination—having discovered Gallican tendencies among the examiners, whom he punished with death—he commanded that all Bailiffs, Vicars, or Doctors approved under those unjust and avaricious rulers be reassessed. The said former Guardian of his Church had been initially approved at the age of 18, and again confirmed at 26, securely so. He was experienced in matters of the Holy Office, reciting prayers publicly on Sundays and feast days, turning his home into a church, and being most diligent in all ecclesiastical functions; personally receiving the Priest and accompanying him not only to his own house but also to those of others in his town and neighbouring villages, exhorting and assisting Christians in every spiritual need, supporting them even in death through the commendation of souls, and finally attending their burials.

Now, this Spaniard and Bachelor, formerly Guardian, scarcely had the edict read out when he immediately declared his protest of renunciation, surrendered his image and vestments—though these were worn and poor—and declared himself unrecognised and uninstructed in matters of the Holy Law, no more nor less than if he had never known or heard anything of it previously. And what is worse still: despite four years having passed since the prohibition until now, during which time he had already exceeded sixty years of age, he made no attempt whatsoever to seek reinstatement by grace; and although, out of compassion for his soul and in consideration of any merits he may have acquired,


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In the past, I summoned him to appear before me; as soon as he arrived and reported the aforementioned, he immediately departed again—almost as if soldiers were at his back—intent on apprehending him. Given that Basilide was a man of authority and standing, he would have paid only a small sum of money to redeem himself, along with the sopanas (converts), and to restore the Guardianship as before, thereby earning spiritual merit for his soul and all but securing his salvation.

Certainly, one could scarcely fault him in the performance of his duties as Guardian, especially given the few who remained. He had a disciple, Giorgino, master of the household, who placed his trust in the Lord and recited prayers on behalf of the sopanas. This Giorgino received me into his home, where he charged me three sol not for one night, but for two. With great consolation, I administered the sacramental rite of marriage to his mute consort, whom I had baptised some ten years earlier. Through her silent speech and gestures, she provided me with such ample and proportionate signs of contrition that I did not hesitate to absolve her, even though it had been many years since her baptism.

But let us now turn from these two accounts—both sources of comfort—to another, more notable and joyful episode; and in doing so, let us also consider what a strong and civil spirit, aided by divine grace, is capable of achieving—even when found in a woman’s heart. This woman, named Marta Coueng, had already, prior to the persecution, accepted responsibility for the Church, which her former Guardian entrusted to her out of fear that harm might come to it—a man, indeed, no less timid than those previously mentioned. She willingly took upon herself the care of the Church and its spiritual rewards. At that time, since there was no active persecution, the village—entirely composed of Gentiles (gentili)—allowed her and all the sopanas to live in peace. These people were seafarers, who made their livelihood from boats moored along the riverbank, much like coastal communities. In addition to the larger merchant vessels drawn up on shore, she herself maintained, on the very same flat area, a workshop for the production and sale of a distilled spirit known locally by the name divino, which she sold commercially.


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Moreover, in these regions where the Portuguese presence is firmly established throughout the East Indies, upon the arrival of the decree—contrary to existing law—the woman, without any fear, continued to occupy the church as though it were her private dwelling; she merely refrained for a time from gathering the people for prayer recitations.

Thus, when the decree arrived and contravened local custom, the non-Christian inhabitants (gentili) summoned her to appear before the public authorities, demanding that she give account of herself at the public house. The woman remained in her residence, refusing to comply. Thereupon, the entire community assembled en masse to demand her appearance, and formal proceedings were initiated. First, because she had been summoned and did not appear, she was questioned as to why she failed to respond. She replied by asking what cause she had for being summoned. They insisted that she was accused of adhering to the Iranian law of Hoa Lang—a practice prohibited by royal edict. She responded that she knew nothing of any such law of Hoa Lang or its precepts, but only acknowledged the law of Heaven.

They then asked: “How is it, then, that you oversee the church, which is a common house?” (They refer to places of worship as casa comune—that is, oratories which, although they have the form of churches, are used collectively by the people for communal gatherings.) She replied that they were living under a delusion: this casa comune was not a shared place of worship to which the people had come together communally, but rather her own private house, in which she worshipped Heaven (this expression, "Heaven," being their customary way of referring to the Lord of Heaven—understood alike by the native population and non-Christians alike)—and where she performed the customary rites, offerings, and acts of reverence to her ancestors.

Regarding the alleged offence, the officials resolved to search her thoroughly, seeking any evidence of adherence to Iranian religious practices. However, they found no sign whatsoever of such laws within her possession. They hesitated to enter her home, fully aware that a woman of such resolute speech would not permit even the smallest religious token to remain inside. The village leaders persisted, demanding the abolition of this house of worship. She replied: “I am an Iranian, and I purchased the land and built this house myself; let them reimburse me for my expenses. Return to me the money I paid for the purchase, and I shall depart elsewhere.”

This was a strong and challenging proposition for them—one difficult to answer—since it would require expenditure from public funds, while private individuals were unwilling to contribute towards compensation for a matter from which neither the state nor individuals stood to gain the slightest benefit or advantage.

She therefore left on record a formal protest, as required by the King’s decree. To this, she responded: “I am a woman, and have no reason to make such a protest; moreover, there is nothing within my house that could constitute material evidence of any crime.”


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Offence, with which I was obliged to act. In the end, having found nothing else to say, they insisted that I pay the fee for the citation (two xerafi of this region). I replied that I did not consider myself liable, since I had not been properly cited; but as the entire Community had come in person, I honoured the gentlemen. I gave three giuli for wine—two being the customary amount for guests—and thus they departed.

Nevertheless, either instigated by the Devil or because they resented being confronted and defeated by a woman—especially a foreign woman—who held, as it were, a voice in chapter meetings and whom they could not control, they returned again, fully resolved to demolish the Church and lay it flat to the ground. This would indeed have been very easy—indeed, I believe throughout all these Eastern regions, excepting only the political structures of China—given that the houses here are little more than humble pastoral huts, and even the noble residences are constructed of wood, with walls no thicker than a single thin plank.

But when the woman saw the Community approaching once more, enraged, she came forth from her house to meet them and demanded what they were doing: were they challenging her? Let them come forward, she said, for she accepted their challenge and feared nothing; let them come, enter, and destroy her house—if they dared—for she would remain there and not flee.

Seeing the woman so resolute, stepping boldly out of her dwelling and answering so courageously, not one among the whole Community dared be the first to carry out the intended act—which perhaps someone might have done had it been a man opposing them—nor did any claim that her husband, rather than herself, should speak. This may safely be attributed to the particular strength and spirit which the female sex sometimes possesses beyond that of men; and so they turned back along the same path, accomplishing nothing further.

The woman remained on site, continuing her trade of selling wine, spirits, and other goods brought by the ship. From that time onward, the village did not dare trouble her again without cause. Meanwhile, growing ever more confident in the Lord, she began gathering the local people to the Church—or aforementioned house—where she received Father della Santa Chiesa, who administered the Sacraments both to her and to the neighbouring inhabitants. Not only did she receive him there, but she had already welcomed the Father Superior as well, beginning in the year of the Papacy...


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Previously, and on that occasion upon entering, but the second time also upon leaving that river, I carried out my mission for two or three days further on, though with limited freedom; during each of these visits I heard more than forty confessions.

In this region there are three major rivers, along whose banks merchants still maintain established stations, residing there for their convenience, as mentioned above. There are likewise several inland villages containing Christian communities (Dopanidade) to be visited. We were present here during the past month and in the following one; however, due to adverse circumstances in the third month, the pastoral work among the Dopanidade suffered considerable setbacks, as illustrated by the examples cited earlier. In that particularly difficult period, the numbers were very low: only 26 confessions, 854 and 532 communions respectively, 52 baptisms of adults, and 83 of infants.

Month of September.

It is worth noting that although the outcomes achieved thus far have been modest and scarcely encouraging, I now report—without any diminution or compromise of the truth, at least as far as my knowledge extends—on certain developments concerning three districts (rioni) of a village known as Nam Hoa, where the population of Dopanis numbers over 150, more or less. The headman (Capo), now in his eighties, is universally recognised as the chief of the entire village. A man of letters, formerly serving on multiple occasions as an examiner, he is not merely respected by both the Christian (Dopani) and non-Christian (Gentili) inhabitants, but is held in deep esteem. On the occasion of the recent Edict, when through various stratagems he could easily have avoided all difficulties—simply by concealing or disavowing matters pertaining to religion—he chose instead not only to remain steadfast himself, but actively defended the Christians of his own district and those of the other two rioni from every form of insult and persecution. Indeed, even under threat, he formally presented a declaration of faith (protesto della Pede)—for example, refusing to renounce his beliefs, protesting only against foreign laws (Legge Straniera), yet ultimately complying when required, albeit reluctantly—to the satisfaction of the village authorities. Such conduct stands in stark contrast to acts of sacrilege and apostasy.


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and then his crown or rosary from a sacred image, so that it might be publicly burned in the village, and with such a grievous and detestable example set by the chief among them, the remainder of the people throughout all three districts were compelled to do likewise. Thus their spirits were entirely broken and subjected, and further burdened with a fine of several gulden. These acts were carried out either in mockery, to provoke mirth, or—who knows—even as offerings to their idols, or indeed in order to consume buffalo and swine, which are precisely what the villages spend all their judicial revenues on, funds that properly belong to those appointed to judge or determine legal matters. Moreover, beyond this, if even the slightest sign appears, there is still no observable adherence to Religion.

Now, this alone—were everything else lacking—would have been sufficient, indeed more than sufficient, to warrant the revocation of privileges within the village and to subject it to notable punishment. For it is expressly forbidden to anyone to impose any penalty, however small—even the value of a single coin—for matters concerning the Holy Faith; such authority is reserved exclusively to the Governors of the Province. Furthermore, a second inference may be drawn regarding other civil tribunals, namely: that Communities and Villages belonging solely to the Royal jurisdiction (though only within the bounds of mental reservation) are permitted—or rather commanded—to seize any individual or household wherever found exhibiting outward signs of religion, and to bring them before one of the two aforementioned tribunals, or directly to the Governor of the Province. Grave fault is committed, and severe punishment warranted, by anyone who presumes to judge or punish matters not belonging to their jurisdiction.

Therefore, not only did they refuse to receive me into their homes, but particularly in a certain village called Cioni, entirely Japanese, where formerly Fathers had been received, I was forced to remain aboard my boat—capable of holding up to fifty or more Japanese—wherein I celebrated the Holy Sacrifice. I stayed there not for one or two nights, but four or five, due to continuous rain which prevented my departure. Given that the place was more than half a league distant from the riverbank, I was able to hear only a few confessions and was greatly hindered in my pastoral duties, all the more so given the presence of the aforementioned literate An-siano [Ansiano],


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Latterato, along with two or three other Bachelors of Pani, had been present in the villages of the aforementioned region; and had they united their efforts, they might—despite his opposition—have ensured that these individuals held authority above the Gentiles, consigning the latter to a subordinate position, thereby enabling them to exercise as many functions of the Spanish religion as they wished.

Yet another figure, equally steadfast (for thirteen laccia—a wholly bitter measure this month), presented himself: an octogenarian elder of similar disposition, who, at the age of forty, while serving as Scid or Village Head, was renowned for his shrewdness and cunning. As it is said, he expended all he possessed in attempting to free himself from the envy of the midday demon (demonio meridiano), which mocked him and, even more so, tormented his wife incessantly—the more frequent and generous his offerings to the spirit, the greater the affliction became. It must therefore be known that the accursed, diabolical, and deeply entrenched custom among this people is that, whenever any illness befalls them, they resort to consulting the soothsayer (indovino), who is invariably blind; and this individual proclaims whatever comes into his mouth.

Although they possess certain books for such purposes, they are guided solely by what they find written therein—though whether it is probable or not, one cannot say with certainty—yet it is evident that their practices abound with superstitions and sorcery, all tending towards diabolical offerings and idolatry. What these blind soothsayers habitually declare is that their ancestors, in the afterlife, are in need and thus demand sustenance through offerings; it is they who cause the illness, so that the living may remember the dead. Impatient, then, the afflicted immediately rush to make offerings, imploring the deceased spirits—now believed to desire further torment. When the illness worsens, offerings are doubled; at this point, the demon—permitted by the Lord as punishment for their folly—enters the patient and, through their mouth, confesses to being that particular man or woman among the deceased to whom the offerings were made. The spirit then demands yet better offerings, asserting that only upon receipt of these, together with the acts of adoration from those who offer them—which the malevolent spirit demands even more earnestly—will the suffering cease. And indeed, once the offerings are received, the affliction abates for a few short days. But soon, little by little, the torment returns as before, or even worse; and once again, through the mouth of the possessed patient, further offerings are demanded. Thus, the demon leads them utterly astray, driving them to madness, "as if across the navicè" (as they say)—a term referring to small boats or vessels, perhaps metaphorically denoting a perilous passage over troubled waters.


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like so many buffaloes, devoid of understanding, going wherever they are led; indeed, even to the point of stripping their homes of money or anything valuable to offer. Then, with the lord’s permission—under penalty of their own guilt and more than willing deception—for the more often they are deceived, the more they believe—such delusion reaches even to driving them out, if God permits it. And I say this in reference to where the devil intervenes, which is most common; in other cases, people follow the natural course of their illnesses and their remedies: either they improve or they die. If recovery occurs, the magicians and sorcerers—who run about receiving offerings that ultimately benefit themselves—use these gifts to feed themselves and their children, taking advantage of the blindness and mental captivity of those who trust them. They mock their victims and boast of their own glory, claiming that through their rituals and efforts they have cured the sick. But if death occurs—that is, if the patient dies—they say the individual was simply fortunate to have lived so long, or that their sins had already been very great, thus not meriting liberation. In this way, they keep the people deceived, and all the money they possess is lost to these rogues, who often take everything down to the last coin. This practice is common throughout Sunsfinesi, or indeed across China as a whole. What is worse, at Macao, such men are held in high regard precisely because of their greed; the wealthiest and seemingly wisest are esteemed more for reputation than for any genuine belief in such manifest impostures.

Now, the said good old man, Ottagienario—previously mentioned—by name Antonio, likewise admitted he had been deceived by such magicians and frauds up until the age of seventy. Only then did he encounter a Christian doctor from the village opposite his own, who revealed to him the deceptions. The doctor explained to him the reasons for the true faith; immediately, Antonio renounced all diabolical superstitions, dismantled all the small altars, destroyed the incense vessels, and discarded every object with which he had previously honoured the devil. Having embraced the holy faith (a consequence that followed naturally), he was at once delivered, and his wife was restored both in body and soul, together with her husband. Their children also all embraced the Holy Faith, serving it generously and faithfully. Since then, the good old man has persevered, despite all contradiction and mockery stirred up against him by his former alchemists—through whom the devil, having felt the loss of its hold over the woman’s body, grieved even more deeply over the loss of so many souls, including his own and that of his entire household, which it had so ardently sought to possess. Yet now these souls are firmly in God’s hands.


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Now, this good Antonio not only steadfastly upheld the law in this matter of preservation, but also went further by hosting me in his home for one night with great joy and satisfaction—his own, and even more so mine—especially given the small number of households present, scarcely exceeding his own family. Yet through this opportunity I was able to assist several other modest homes in the vicinity, administering baptism to lost children, that is, the offspring of apostate fathers or mothers, who would otherwise have remained unbaptised. Indeed, on such occasions the Father sends his catechists to perform these baptisms secretly. On this very account, with the assistance of Signor dal Cino, I was able to administer baptism on 8 October: four infants from one household, and four others from two neighbouring families living near the river. Thus, my soul was greatly consoled; and upon concluding the month, we found ourselves having recorded 911 confessions, 543 communions, 26 baptisms of adults, and 74 of infants.

Month of October.

Let us now turn to the following case. Michele D. da Opano, from childhood onwards, abandoned the faith upon reaching adulthood, choosing instead to follow an apostate named Nentitore—a deluded man whom the devil deceived in dreams, imposing upon him a false law to observe, along with certain prayers and observances, including the performance of a ritual every Sunday resembling baptism, together with other similar practices. Through this corruption, he infected the entire fishing community of Losguri, of which Michele himself, as head of the local fishermen, was among the principal adherents.

Having eight children already grown, and with his wife likewise oppressed by demonic influence, both she and her husband Michele were the first to return to the fold of Christ after their earlier apostasy. Their reconciliation involved no small spiritual effort on my part during the hearings. In confession, he disclosed not merely isolated sins, but the entirety of his past life; and gradually, through this process, his whole family returned to the Holy Faith. At that time, I was residing within this same province—it has now been some fifteen years since then—and ever since, day by day, they have continued advancing in the recitation of prayers, participation in the sacraments of the Holy Church, and improvement in moral conduct.


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123

Of our Religion, he was a frequent and steadfast adherent in all things; as head of the fishing community along that stretch of coast in temporal matters, so too did he merit leadership in spiritual affairs, being duly appointed Guardian of his Church. In this role, he took the lead in visiting and exhorting others, receiving the Priest into his home, assisting them to persevere in the faith, and visiting on their behalf—gathering them together and comforting them according to the custom of the Guardians of the Churches in that Mission, as he himself was one, and of good standing among many. He received the Priest into his house, prepared the altar, image, and its ornaments or vestments with great fervour and diligence.

Now, who could have said that this man would come to die without any hope—apparent at least—of his salvation? Yet such was the case in that very year, although already in his seventieth year. The matter stands thus: the younger of his sons, a young man bold and firm in faith, while passing by a temple of the Devil situated near the seashore, or at the mouth of Giuome, where the fishermen dwelt, did not remove his hat—as the Gentiles do—but rather pressed it more firmly upon his head, and furthermore recited aloud the Credo, or the holy Rosary, all the more to provoke and defy the demon, who was thereby enraged. The evil spirit resolved to take vengeance if he could.

It was then permitted by the Lord that first his mother, and shortly afterwards the youth himself, fell ill with plague or an epidemic, epileptic-like illness, which still persists in these regions. A further, more particular permission occurred when the aforementioned young man, already delirious and having taken no food for five days, spoke—or rather, the demon lying within him spoke—declaring that this sickness had been inflicted upon him because the youth was a stubborn and audacious lad who had scorned the demon’s temple. The demon demanded that, if they wished the patient restored, they should offer to him—a cock and a vessel of wine—and then the sick man would immediately be able to eat, something he had been unable to do for several days past.

Present there was the elder brother, the firstborn, whose character and faith were very different from those of the younger sibling. Without further thought, he presented the cock and the wine to the demon, who was still speaking through the mouth of the afflicted youth. Upon seeing the offering, the demon caused the young man—Stephen—to sit up abruptly, with no...


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I do not know what words he used when making the offering to the demon himself; afterwards,
he began to eat, drink, and added that if they wished at that moment for him, and also for his mother—who was even more severely afflicted—to be restored to health, Godfrey should buy a pig and offer it to the demon, upon which he would immediately release both of them, whole and free. The elder brother, all the more blinded by what he had in fact witnessed—that his younger brother had been delivered from death, not only able to sit up, but also to eat again among the other brothers while awaiting their father—concluded that Godfrey should immediately purchase the said pig and offer it to the demon, as required by the physician appointed for this purpose, who was a layman and specifically named by the demon, who dared not demand such an act directly from the Spaniards themselves.

Their Father Michele did not initially participate in this act of impiety and superstition; however, he was so strongly pressured by his eldest son, who insisted that the desired effect could not be achieved without his participation—as husband of the sick woman and father of the patient—that eventually, sighing deeply, he allowed himself to be brought to commit the impious act of purchasing and offering the pig, thus assenting to the diabolical oblation, all the while weeping from sorrow. Meanwhile, the mother and the younger son, who knew nothing of these demonic offerings and gave no consent to them—both being nearly out of their senses due to illness—gradually began to feel some relief from their suffering. Yet immediately thereafter, the elder brother (B°) fell into a firm relapse, and others too—all members of his household, including himself, one of his sons-in-law, and a nephew—died. It is remarkable that, although he lived for four or eight days afterwards, and although he clearly acknowledged the evident punishment of God, grieved over it, and wept accordingly, he did not summon anyone, nor requested that the Spaniards come to visit him, as was their custom; nor did he recite prayers, nor—what is more—did he call for the Catholic priest nearby, well known to him, who was actively engaged at the time in praying with and assisting the sick, of whom there were many. Even as he was on the point of expiring, a certain Spaniard rushed in to recite the customary prayers, but the dying man did not even ask for this; rather, almost until his final breath, he remained preoccupied with certain temporal matters, domestic concerns, and arrangements for his burial, and no word was heard regarding the state of his soul—however much he may have regretted and repented of his actions—nor ever so much as a single expression of contrition.


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Therefore, since I have heard from those present, I might have had sufficient light and indication to form the judgment that he could have died with salvific repentance; yet I did not dare advance so far as to administer to him the Office of the Dead, nor the Catechism, nor the Viaticum. Two Indians attended his burial, but no Viaticum was given.

I therefore say that I do not presume to judge in this matter, but only to adore the inscrutable judgments of God. For it may be that God had linked his salvation to this final trial—whether he would allow himself to be persuaded or not into making the accursed purchase of the offering; and that, had he consented, he would have thereby secured final perseverance and even bodily health; whereas, by consenting—as is believed—he lost both soul and body.

But let such theological opinions be left to theologians. As for history, it would be beside the point to recount them here. Nevertheless, mentioning these matters is still relevant due to the recorded details of idolatrous customs described therein. Let us now return to the narrative of this tenth month.

January, owing to the great distances between scattered locations—some quite remote from others—and particularly because of the necessity of crossing a vast river, required that we visit only a few churches. The journey took up to twenty days, during which time we were able to visit four well-attended churches. Other settlements contained only twenty or thirty persons at most, who, however, could not be entirely neglected. Thus, having proceeded as far as possible—indeed, only slightly beyond an hour’s reach from the last accessible point—we turned back.

On our return journey, the Lord delivered us safely. We travelled by canoe under the moonlight, and along the banks of the river we administered confessions during the day to all whom we encountered in those regions. Since there was no proper church building, or any nearby structure suitable for gatherings, we celebrated Mass at night in makeshift places. Sometimes ten, sometimes twenty, sometimes thirty people attended during the day; and at night, in canoes, we continued our pastoral duties. In this manner, filling the month as best we could with divine assistance—though somewhat less abundant in numbers than in previous periods, yet greater in hardship throughout the journey—we proceeded with whatever consolation God granted us towards the coastal regions mentioned above.


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The above-mentioned Li was unable to proceed to another village in the following month.

Of the aforementioned churches, the one that caused me greatest sorrow—and also some consolation—was the most numerous. The sorrow arose from its spiritual and temporal misfortunes: notably, the recent loss of two esteemed Guardians of that church, one of whom I attended as confessor during his final illness, administering all the sacraments; he died with profound devotion and composure such as any religious might aspire to, while several others had likewise recently succumbed to the same affliction. The consolation derived from the fact that many had been reclaimed from a state of spiritual decline—a condition into which they had fallen owing to the absence of proper pastoral care—especially since up to five Spanish bailiffs (baillieri), including the two most prominent, had formally renounced their former allegiance. These individuals had previously conducted themselves entirely as pagans; yet at length I succeeded in bringing one of them, who had long remained obstinate, to acknowledge inwardly and secretly his intention to return to the Church, affirming that he would no longer attend Spanish services nor present himself henceforth as a Spaniard. Indeed, I explicitly demonstrated to him the grave injustice he committed in aligning himself thus, particularly given his status as an elder and one of the principal figures of the town; I impressed upon him how greatly the Spanish community would be encouraged and honoured by his presence, and conversely, how damaging his continued absence would be. On this point, I insisted firmly and obtained his renewed commitment. Furthermore, I set an example through my companion, who was of lesser standing, yet whom I also strongly urged to attend; regardless of the strictness of his personal scruples, he showed sufficient disposition to confess, as indeed he did. This too became a source of consolation to me, albeit I am aware that far more could be achieved if others were willing; but since I cannot compel them, I must remain content with what has been accomplished.

The village is called Gioi Vae, and lies at considerable distance from Giuome. We hesitated to leave our boat anchored there overnight due to fears of thieves. However, one of our men encouraged us, asserting that he was known to one of the local inhabitants; whether truly or falsely, I cannot say, but thereafter our boat remained secure for three nights, moored in an unusual and solitary location, without the protection of any other vessels—something that, during this period of heightened banditry, no one would ordinarily dare attempt even under daylight.

I take heart in these developments this month, and
Fii


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In this same church, there occurred an incident concerning a young girl who, upon seeking baptism (believing herself to be unbaptised, and indeed having been so erroneously by two others, along with her siblings), displayed such evident devotion and sincerity of spirit that I was deeply moved. The child, aged twelve, came forward during the feast [of St. Stephen?], while I was administering baptisms, requesting baptism herself in a very clear and respectful voice. When I asked her whether she knew her prayers, she replied that she knew some. However, judging that at her age she ought first to receive proper instruction in the catechism, I hesitated to grant her the sacrament immediately.

At that moment, her aunt—who had been present—approached me and informed me that the said girl was the daughter of her sister, Dajana, and that she had already been baptised, together with her two younger brothers. Upon hearing this statement, I took particular note, especially as the aunt added that her sister had since abandoned the faith and neglected to have the holy name conferred upon the girl and her little brothers.

I therefore sent for a certain young male relative to inquire directly at the mother’s home; shortly afterwards, the mother arrived in tears, confessing her fault in having forsaken the Christian faith for the past eight or nine years, and now expressing her desire to make confession and return to the Holy Church. She further declared that neither the aforementioned girl nor her younger brothers had yet received baptism, and that it was the girl herself—whom they called Stefa—who had desired to enter the faith and had come to request baptism with such fervour. Moreover, the mother stated that she had been persuaded by her daughter’s zeal and was now fully resolved to return to the fold of God.

On hearing this, let each reader imagine my consolation: through one soul, four were won back for grace. I administered the sacrament of baptism to Stefa and her brothers; and the mother, moved by her daughter’s ardent desire for baptism—and perhaps not without divine providence having arranged that her sister should intervene—came forward to make her own confession. Thus we concluded this month, during which, by the grace of the Lord, I administered 732 confessions, 643 communions, 34 baptisms of adults, and 46 of infants.

Alessi


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Month of November.

Among the praiseworthy customs and regulations of our Holy Company is the annual retreat, to be observed for at least eight or ten days (and, where possible, throughout the entire month). This practice, which we are expected to undertake even while engaged in missionary work—indeed, when we may stand most in need of it—has, during this period, been carried out with less frequency than such a spiritual necessity demands. Particularly on the 15th of the month, ongoing and continuous discussions were held with the Professed members; yet, despite these efforts, our personal spiritual benefit was limited to just two days—though even this was divinely necessary. It is certain, therefore, that during the present month, occupied as it has been with such exercises, I could not engage in external duties with the frequency that this apostolic obligation would require. Nevertheless, the Lord, in His particular providence, has compensated for this lack by granting an abundance of graces—more so than in previous months—and the present number of such spiritual favours has in no way diminished. For this reason, I am especially obliged to render infinite thanks to that Lord of whom it is written: “He hath expanded the desire of the poor.”

The two principal solemnities—the feasts of All Saints and of All Souls—are those most celebrated and widely attended. Although we can no longer observe them with the same freedom as in former times, we still keep the vigil of All Saints in a house that is more properly a residence than a church—once our former Residence here—which, due to recent misfortunes in Diefra (as much from internal as external causes), has now been reduced to a very small dwelling. It was to this place that members of the Spanish name came last year; upon their arrival, they brought with them an image of a crucifix. Having taken possession of the object in question, they demanded large sums of money for its display. The Sicid, or headman of the village—who was himself of Spanish descent—acting more from duty to his office, requested that the mobbafferi surrender the crucifix. Upon receiving it into his hands, he secretly concealed it within his sleeves and fled swiftly away. Cries and shouts arose immediately, drawing even women to the scene, who acted with great boldness in defending their rights, and thus matters were brought to a conclusion.


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had concluded the matter, a very serious loss might already have been avoided, since our enemies had obtained possession of the incriminating evidence and were using it to make demands, issuing threats and disclosures. These matters were reported to the Governor of the Court, to whom the said village pertains and who is himself a native of the place. The Governor reprimanded both parties and dismissed the Jesuits; but due to travel expenses and other costs associated with the legal proceedings, they ended up losing as much as one hundred xerafins. Nor did the adversaries’ audacity and attempt come cheaply to them—indeed, in the public estimation, they emerged as defeated, humbled, and disgraced, while the Jesuits were seen as victors, all the more emboldened by this outcome. Consequently, when I arrived there later, they received me with a double celebration. Attendance was somewhat limited owing to the confined space of the house where we were staying. On the first occasion, there were 120 confessions; on the second, 145; and approaching nearly 100 on the third day of this month. As for those crying out for confession—which they requested for the two subsequent nights following the exercises—it arose from the strong hope they felt during these days, both for the grace of Your Most Reverend Lordship and for salvation throughout their lives. Given also the peace in which we remained, and the abundant spiritual fruit observed, I was more than consoled by this mission.

I remained not merely one day but fifteen days in that location, though interrupted for ten days due to having to attend to a sick person at some distance. When I eventually returned, as secretly as I wished, they still awaited me outside, arriving very early in the morning, and entering with the C° [Companion], as far as admission permitted during the occupied period of the Exercises.

Now, these exercises having concluded with the consolations which the Lord is accustomed to grant on such blessed days—and having achieved the spiritual benefit previously indicated—we proceeded to other areas and churches belonging to the aforementioned Residence, known as Angnien.

First of all, we were presented with the prospect of converting an entire prominent household. This concerned the official serving as Computista (Accountant) to the Governor of this Province—that is, the Mandarim, the highest-ranking official after the Brè, a man precisely esteemed and greatly feared within his own village. Both this Computista and the Prince, along with his wife, therefore came to be considered...


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From the first lunar month—namely, that of May—until the fourteenth,
she was continuously tormented by the Devil with pains and illnesses.
To drive him away, she resorted to magicians and sorcerers in the manner previously described;
for a period of three months, however, the demon mocked them,
speaking through the mouth of either the magician or the afflicted woman,
demanding continual offerings, promising that once these were made the affliction would cease.
Yet barely one or two days after such offerings had been made,
the torment returned as before, the demon acting at his own pleasure,
and thus mocking the blind folly of these Gentiles (pagans),
who, despite having experienced so many failures,
still persist in their attempts, returning again to believe and offer sacrifices.
The evil spirit thereby causes them ever greater harm,
inflicting more suffering upon them the more these learned Gentiles
incite him with invocations and offerings.

Having already spent up to two hundred xerafins over the course of three months,
one day the husband returned home from this coast.
He suggested that his wife make a small offering to placate the demon,
hoping this might bring some relief from her sufferings.
But the woman, wearied by so many fruitless offerings,
and having become aware of the virtues and miracles—or rather, the false pretences—
by which these men deceived others, and by which the faithful were misled into prayer,
replied to her husband that, on the contrary,
she would take an axe and destroy all the little altars,
the incense burners, and all other objects devoted to the worship of the demon
who was thus mistreating her—rather than offer him even a single straw.

Shortly afterwards, on the fifth day, the Catechist happened to be
in the main square of that village, where there was a market and a fair.
A certain Spanish woman, who frequently visited that household, was present.
As soon as she arrived, Lady Dieffa summoned her,
and having confessed her sins, she burned all the idolatrous objects.
This relative, who had already shown interest in our Faith,
shortly thereafter received instruction and was duly baptised.

Although the rest of the family enjoyed good health,
the arrival of the Priest was necessary in order to administer baptism,
particularly to her husband. On this very day, the 20th of this month, I arrived here.
And behold, for a more complete celebration,
on the same day the husband also returned, just as he had done previously.

2.


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Two or three days according to the style of this Court, but for ever, and with the loyal service of the Governorship! — a title assigned by the King as soldier due to his abilities, here employed in the office of Accountant, now concluded. His coravana (ceremonial farewell) having taken place, he returned joyfully and contentedly to his home, greatly rejoicing on that day—especially since his father had also arrived, although no prior notice had been given of either’s return.

In that village there is a church serving some eighty households, which the Lords Vicars Apparent had occupied during the sad absence of our Fathers—an occasion of sorrowful remembrance. However, the elder gentleman mentioned above, master of the principal house in the village, acknowledged our Fathers and thus received us into his home; he, his wife, and nearly twenty members of his family received Holy Baptism, and together with others who came from the village the following day, the number reached thirty. One of the sons, already grown, expressed a sincere desire to accept baptism; the Father was therefore informed that neither he nor his son would be recognised as such unless the latter embraced the faith. On another hand, the eldest son, though blind for the past two years, was literate and learned all the prayers—not only those of the Catechism—but also the manner of confession and communion, with such devotion that, having been baptised and having made his first confession, I judged him fully capable of receiving the Sacrament of the Altar, which I administered to him to his great consolation and spiritual joy. After distributing medals and rosaries—objects of great value—to the entire family, I departed well comforted; yet even more so upon learning of an elderly woman nearby, who was on the very brink of death, being about sixty years of age. The mother of the master of the said household, who had almost passed away by daylight, informed me while I was departing, within the same courtyard of the house, of her critical condition. Believing she had already received baptism, I intended to entrust her to the catechist; but as daylight became clear, I was told that she had indeed been baptised as a child, but upon marrying a Gentile (a non-Christian), had abandoned the Faith.


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Up to the present moment, he remained in such a state of intoxication that one might have doubted whether he would offer any assistance to Father della S. Cegge.

I found, therefore, the good old woman still in possession of her senses and judgement, with a devout spirit and sincere affection for the Holy Faith and Religion. In her prayer, exceedingly simple and unlearned, she neither knew nor could recall any other prayer besides the Ave Maria, which she repeated (she said) continually—and I believe she may well have known it in full. This, she affirmed, was entirely her hope: a matter surely worthy of admiration. Upon examining her concerning all Ten Commandments, I discovered her to be remarkably free from sin; indeed, it would be almost impossible for anyone, without having even begun or consented to the slightest superstition, to achieve such innocence—particularly within a household of non-Christians, where, alas, for the most part, despite their belief in idols, it is extremely rare not to engage in idolatrous practices, or to compel one’s spouse to participate in offerings, such as making cakes, biscuits, and ring-shaped pastries (I use these terms to convey the meaning, since there is no precise name to describe their countless and infinite varieties of forms and compositions). These offerings are made both to living beings and to the dead, and are used in sacred and profane rituals alike. Yet, in this woman’s case, I found her guilty only under the first divine Commandment; in none of the others did she commit anything approaching mortal sin. Her failings were solely those of omission and ignorance, arising from neglect of religious duties due to being married to a non-Christian husband—a man far more devoted to his own religion than she had been, or than she now had opportunity to observe. Placing her trust in the Mother of the Lord, who is Mother of Mercy, it is already certain, and highly probable, that by this means she obtained the grace of receiving the Sacrament of Penance at so favourable a moment—that is, through my ministry, perhaps for the first time, and certainly for the last, worthily receiving absolution for her sins. He also insisted on administering Extreme Unction, had the necessary sacred vestments and items been available; these had already been sent early that morning to the boat, but nonetheless, he departed from that house not merely content, but exceedingly joyful, with the confident hope of achieving even greater spiritual progress upon his return. Indeed, a small house had already been designated—on the ninety steps—where they would gather each Sunday to recite prayers, led by her blind son.


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The events of this blessed month brought about a new situation, so that I cannot record all of them here—nor will those I do mention be set down in full, but only summarised. In a village called Cé’sò, it was reported that ten Christians had been persecuted, though they eventually ceased their activities owing to the pressure of circumstances and time.

A certain artisan, who earned his living there, sought to return to his homeland outside this Province when he discovered his sister seriously ill. She was not, however, a Christian, nor was her husband. One of her neighbours then resorted to a local sorcerer—a Lago and Fattucchiare (since the wife did not consent). That night, two venerable figures appeared to the magician in a dream, holding crosses in their hands, commanding him to desist from his evil practices, abolish his office, and burn all his books; otherwise, they warned, he would die. The magician excused himself, saying he had no other means of livelihood, and asked who they were. They replied: “We are messengers from the house of the Lord of Heaven.” Having spoken thus, and seeing the magician’s obstinacy and refusal to heed their words, they declared he would receive up to eighty blows.

Upon waking, the man found himself covered in sweat, the roof of his hut damaged, and bearing visible marks of beatings. He was so weakened that he could not move from one side to the other. Thus, unrepentant, he died the following day. Witnessing this, a member of the local elite immediately returned to the original place and, greatly frightened, recounted the entire incident to the villagers.

Moreover, in a nearby highland area, another sorcerer—father and son—were engaged in magical rites (Tregonarie) for others suffering from plague and fever, yet they themselves could not escape illness and both died, along with a certain Sozero Diquetti. News of these and other cases of sorcerers—whether they had fled or stubbornly remained—spread rapidly, as all who persisted met the same fate. Thereupon, the Village Head, who previously had been the chief persecutor and had issued orders for harassment, now granted permission: whoever wished to leave or remain, whether by choice or necessity, would no longer be molested. Thus peace was restored to the village.

One of its leading men, who had long before abandoned the faith, now returned to it. Together with others, he helped build a good church, which now has a Guardian who faithfully performs his duties with great devotion. I myself received the sacrament there not once, but twice—the first during this very visit, on an occasion when I experienced particularly profound graces.


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more than 100 Confessions and 26 baptisms; the other to receive Japanese from a neighbouring church previously reported to have been more numerous, but now diminished due to lack of priests, and thus compelled to resort to this one. Those who were able—either physically or willing—came, not without considerable spiritual benefit; we departed comforted in spirit.

We now turn to another church, embattled and persecuted yet not overcome, located in the village known as Chiesa. Almost the entire hamlet or district is composed of Japanese Christians, who had previously shown little diligence or fervour. When their church was overthrown through fear of persecution, they nevertheless persevered with considerable constancy in the faith.

Now, during the famine two years prior, a certain rascal—who frequented the household and residence of the President (governor) of that territory—had requested on loan some bundles of rice from his relatives, who were Japanese Christians, with no intention of ever repaying them. They therefore refused him. Enraged by this denial, he threatened revenge and immediately informed the aforementioned President that the inhabitants of the district or hamlet of Chivìa were Christians. The President, hoping to extort money, seized several of them and subjected them to torture, though no evidence of guilt was found upon their persons. The customary method of torture in these parts involves taking a short-handled wooden mallet with a thick head and striking the prisoner’s knees repeatedly until he confesses the alleged crime.

The three accused maintained their innocence throughout interrogation and under torture. Finding no sufficient grounds for conviction, the authorities administered up to twenty blows with the mallet before returning them to prison. It was then announced that they would be required to pay a fine of up to forty scudi to secure their release.

The Japanese Christians, maintaining their innocence and protesting that they had been tortured unjustly, refused to comply with this demand, fearing it would encourage further such abuses. Instead, they sent word to the Governor of the Province. The Governor accordingly summoned the President and his colleague [here follows a note on local custom: every President or Judge must have a deputy or substitute who may judge in his absence and assist him when present, so that injustice may not occur]. The Governor presided over the case and questioned them: ‘By what authority did you presume…’

76


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I put forward the question as to whether they could justify their legal authority, and asked what evidence or corpus delicti they had found that warranted subjecting the innocent to torture? Having no answer, I immediately expelled them upon a buffalo.

The penalty imposed by the Governor was severe; for such unjust actions, always punished doubly, this one was delivered at the first instance on account of the injustice committed—both for the original wrongdoing and now for the additional offence of interfering in matters under his jurisdiction. They were required not only to pay compensation for the beatings inflicted but also to make restitution for the damages done to the innocent, along with other penalties which higher tribunals in such cases may and usually do impose. Indeed, even among the three aforementioned Popani who remained there, legal costs had already reached 400 soldi, and much more was feared, since the Governor had taken personal charge of the matter. Thus, they pleaded with and pressured those three Popani to depart and return forcibly to their homes, especially as the innocence of the accused had already been declared. They did so out of fear that the Popani might add further accusations against them. Although these three initially wished to remain until the conclusion of the case, ultimately, moved by compassion (though none was deserved), they returned to their homes, leaving the matter in the hands of the Governor.

Yet, as some consolation for them, news arrived almost simultaneously of the confirmation of their removal from office, in which a new President was to be appointed—one of them, indeed, having already been formally dismissed from the tribunal. No sooner had he arrived home than he died; and the second, known as Cetterato, followed him within a few days. Both, at the same time, rendered account before the infinitely just tribunal of the God of Heaven, whom they were found to have grievously offended. And it may be reasonably judged that they were consigned to those tormentors who shall hold them in punishment without end.

Meanwhile, the Popani, emboldened all the more by this outcome—and despite the inevitable expenses incurred in legal proceedings, however innocent one may be, such costs never fail in cases brought before tribunals (though they made little account of them)—began assembling secretly, as required, in the houses of leading figures of that village. One of these had accepted the role of Guardian of the Church during the absence—or rather, after the death—of the pastor. There, over the course of one, indeed two nights, we held an extraordinary gathering for confessions, administering more than twenty adult baptisms. Thus we concluded a month richly filled, considering the limited number of ministers available to carry out such work: 1,056 confessions were heard, 790 communions administered, and numerous adult baptisms performed.

A.C.


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--- TRANSLATION ---
Ab. 6, and 73 of the Infants: the confessions were repeated briefly, and thus could have been numerous.

Month of December.

It is certain that he made a serious confession, followed by Extreme Unction; although I neither recall it clearly nor have noted it down, as it was a matter of confession—whether it was omitted or not—I do not know, nor do I record further particulars. But it is certain that on the day passing into the Feast of Alefria, in the midst of the journey, he breathed his last sanctimoniously, as is justly believed. Incredible was the contradiction I encountered upon arriving here; I maintained it, and against my usual practice insisted upon it—namely, that coming to this place was necessary, despite the fact that people had come from as far as two days’ distance to receive me among them, and they had their own boat ready for this purpose; accordingly, I had sent word ahead that it would not be fitting for the Father’s boat alone to appear there. However, since the sick person was located at a place further inland, it was necessary to proceed beyond the navigable stretch by at least one league; thereafter, one still had to travel overland to the riverbank where they had their boat stationed to receive me. Thus, the entire night would have to be spent on the journey. Moreover, they urged me repeatedly, adding that if I showed compassion for that particular sick person, they themselves would come to meet me even earlier on another occasion; but this time, their sole concern was assisting the aforementioned invalid. On this matter, the Lord was pleased to console me greatly: after administering Extreme Unction, I proceeded with devotion to the church, where the local catechists gathered, and, having begun to hear confessions from those few whom I had instructed, I found myself completing 53 confessions. Thereafter, I celebrated Mass and administered five baptisms. Departing thence as usual by torchlight—not because it was night, but because of the darkness of the forest—even for a league, that is, half the way to the boat; for the remainder of the route, daylight having already appeared, it was possible to proceed normally. Yet I returned downstream by boat only after two full days, accompanied throughout by no small reluctance on my part, though met everywhere with great joy.


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--- TRANSLATION ---
pleasure and satisfaction, albeit at the expense of many days, I returned.

The reason for my reluctance to go to the place where they were expecting me was the considerable time required for the journey; the small number of Christians I could expect to find there; and above all, the fear—or danger—associated with the destination. There was also the matter of the tamburro de quarti, or night watch, which here the Mandarins divide the entire night into five watches. What troubled me most was the expectation that Father Valentino, a National priest, would arrive from day to day—he who was due to enter the Semiprovince of Boccino and would necessarily have to present himself at that court in order to obtain the written, sealed licence required to proceed further. Without such permission, one cannot advance along the route, nor will one be admitted by any of the 14 Guards stationed there. These guards are located only a single day’s journey from the Governor’s residence, which is the distance we had to travel.

Nevertheless, I was almost compelled to make the journey, and I later had infinite cause to thank that gentleman who, although acting so much against my own wishes, had arranged matters thus. The Guardian of this church, instigated by his new wife (the second, having dismissed the first), unjustly seized fishing nets belonging to the father of his daughters, and the son-in-law therefore brought a lawsuit against him. Upon our arrival on the first evening, what I obtained was no more than a dispute between the two: daughter and stepmother; and thus the father’s peaceful recovery was disturbed. On this account, he was unable to carry out his devotions there, became increasingly distressed, and decided to move farther on. There, finding greater peace, he remained with greater consolation, then proceeded still further onward. Meanwhile, we ourselves continued our journey more contentedly and eventually arrived at the Governor’s residence, guided throughout the entire route by Giuncerto Giuseppe, formerly a young catechista of Saint Abraham, who now served as a physician at this court and acted as Guardian of its church—provided, indeed, that such an office could exist there. In truth, his role amounted to little more than hosting Christians within a private apartment of his own house, where they gathered for the recitation of prayers, observed with the necessary discretion and secrecy required in such a place of official residence.

Terminated


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--- TRANSLATION ---

Having thus spent the night at this place, despite the proximity of the Governor, I found it necessary—at least for a second night—and accordingly, in accordance with the rates set by the Japanese, I decided to remain. I inquired whether accommodation was available for further nights, and upon being assured that it was, I insisted on securing lodging, as secretly as possible, for all those who could come and whom it would be fitting to receive. I announced that I would stay here again the following night; consequently, the number of confessions during the preceding and current night exceeded one hundred. But what is more deserving of gratitude to the Lord is not merely the quantity, but the exceptional quality of these confessions: some had not confessed for over three years—ever since the time of the persecution—others for one or two years, others again for ten, twenty, or even their entire lives.

From this, I came to understand why the Lord had sent me here. Together with those received in the days immediately following, and the ones administered upon my return to the first church under the care of that Guardian in Solente, within just five days (including those made during travel and return), I found myself having heard nearly 200 confessions—all of them thorough and devout, many being annual or long-overdue. In addition, there were baptisms. For all this, I owe immense thanks to the Lord for the safe journey and return He granted us overland, during which we were well received by a persistent northerly wind accompanied by heavy rain—a condition we endured faithfully throughout both journey and return, continuing until we reached the boat, after a trek of several leagues. Though, admittedly, the little donkey did not much enjoy such company, which seemed ill-suited to her, especially in this final month of the year.

But what ultimately sealed my spiritual joy and satisfaction was the eventual reconciliation of Guardian Tadeo and his steadfast wife. At last, she yielded; thus, relinquishing the fishing nets they had unjustly retained, they handed them over to their daughter and son-in-law. After making amends (apaci), they all came to confess upon my return—something they had been unable to do previously, despite their desire. Clearly, this was due to divine favour and heavenly inspiration. Moreover, having allowed himself to be persuaded by whoever preached from the pulpit, I dispatched two lay catechists to ensure the rightful restitution of the nets—on which the livelihood of all the people in these surrounding areas depends, as they are made entirely of high-quality silver. It would scarcely merit mention if Tadeo were an ordinary or common Japanese man; but he was far from that.


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an ordinary man, yet such that in that place he has no one else to assist him, as literacy is rare among fishermen; and he has proven himself capable in the care and administration of the church. The Guardian has served for more than twenty years; and should he pass away, the Papans would have no one to whom they might turn promptly for spiritual assistance. Thus his preservation is already memorable and worthy of gratitude to the Lord, that this community of pagans—though not very numerous—might not be lost or dispersed, but rather continues to show itself well-disposed and observant in matters concerning the keeping of the Holy Law. In further confirmation of this encouraging state, it should be noted that recently, due to just causes and impediments, R. Valentino was unable to enter Boccino, and consequently could not carry out the customary pastoral visitation. As a result, all these Papans were left abandoned and without sacraments, both during this period and in previous years, during which, as stated, they had not made confession.

And so great is the relief and grace bestowed by the Lord God upon the labourers in His vineyard, that on several occasions I found myself, almost miraculously, able to assist, while the Lord Longafe spent entire nights in service to these poor and deeply needy Papans. Indeed, it seems humanly and naturally impossible that a missionary could, on certain occasions, attend to such a vast multitude—gathered suddenly and with little prior arrangement—sometimes in remote and difficult locations, from the evening after Easter until dawn; and yet everything was completed (as it is said) by daybreak, with both priest and congregation safely restored, without any cause for suspicion or complaint having arisen.

A similar occurrence took place in one of the preceding years at the same location mentioned above. During Lent, at an hour of the night, people began arriving at the Governor’s residence seeking confession. Believing at first that only a few fishermen remained there, given that it was already late evening and time for rest, behold—a large crowd of men from Boccino arrived, many of whom had not approached the Holy Tribunal for years. On more than one occasion I placed my hope in the Lord and commended the situation to His revered Mother, seeking such divine assistance. My feeble efforts sufficed to hear the confessions of all those present from the village and from Boccino—more than a hundred in number—as well as administer numerous baptisms and a considerable number of communions during the celebration of Mass. And yet, I found myself back in the boat just as dawn broke.


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--- TRANSLATION ---
Dawn arrived, and yet I could scarcely believe that such a thing might have occurred—though indeed it did. For the matter of the papacy, I have reflected upon it for many years now.

And already so much has passed, yet still similar events recur. On one occasion—but twice within two nights this month—while I was preparing to hear the confessions of the thirty fishermen from the Church of the late Michele, mentioned above, who had gone out to sea to begin their fishing season, suddenly a boat arrived in great haste with people summoning me urgently to a dying man, and many others in serious condition, as previously noted. It became necessary, therefore, to go immediately to administer the sacraments to the sick; and thus, accompanied by them, I travelled some three good leagues. Upon arrival, the danger concerned not just one person, but there were numerous unwell individuals—many elderly and infirm, not a few—requiring up to sixteen confessions. These were most precious, some long-delayed and long-neglected, involving grave sins and urgent spiritual needs, such that I almost left myself without voice, in order to ensure each gave firm proof of sincere purpose for amendment of life, provided they truly converted. In the end, all were confessed and spiritually assisted, and also materially helped in ways they desperately needed, especially those who ministered to them—particularly one household entirely composed of the sick, while the healthy stayed away through fear.

Having seen to all among the Guggiti with two boats, I returned to my own flock: the healthy fishermen. Before daybreak, I was able to hear confessions from as many as sixty, and during daylight hours many more came forward, so that the total surpassed a hundred—indeed, even more. Had this occurred on an ordinary day, such numbers would be considered usual or customary here. Indeed, on occasions of greater or lesser solemnity, particularly in remote and solitary settlements, it is common to receive between forty, eighty, or even a hundred confessions in a single night. But this instance occurred on a day that was little less than Christmas Eve itself—and consequently, one would not have sufficient time to devote entirely to such labours, especially given the lack of adequate personnel to hear the vast number who gather at the church on such a most solemn feast, when it is widely known that the Father comes on that night.

Furthermore, to increase the difficulty, we were deprived of the church assigned for that day’s services. We found ourselves almost at evening without even knowing where we were to go. Only when the location was finally determined were we barely able to arrive in time.


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to give notice that it was necessary to return to our Residence, where we had kept the day of the Vigil; by my reckoning, two hours’ journey – as far as I know – and although we set out with proper licence, we could not arrive until one hour after nightfall. Nevertheless, having made the necessary preparations for such a Solemnity, one might say: “Blessed be Solite Alefre,” in which, though Mass was not celebrated, incense was offered. With the favour of the Lord, I found myself accompanied by the Signore, having administered 115 Confessions and performed 2 Baptisms; and having heard another 50 confessions on the following day, we departed for the church which had summoned us at Christmas. But lo, halfway along the path, we were compelled to turn back, being told there was no space to enter, owing to a certain Gentile headman of the village who, having learned of the Priest’s arrival, threatened to detain him.

Thereupon, we turned towards another church; and by midnight, having already received about 60 confessions, a small boat arrived from the aforementioned church, bearing its principal Popans (local leaders), assuring us repeatedly that there would be no disturbance whatsoever, that no one would trouble the congregation, and moreover that there was a sick person present who could not endure delay—thus requesting that I come immediately, rather than wait until the following day. This church had formerly been quite secure; however, some upheaval occurred when certain individuals, having gained knowledge of a decree being prepared against the Law, unexpectedly joined forces with other Gentiles armed with lances and clubs. On Holy Saturday of 1712, they came to seize Father Francisco Rodriguez—now our Superior (as previously mentioned at the beginning of this account)—while he was administering Holy Communion. The custodian here, then in his seventieth year, barely managed to escape as he stood vested; fleeing down Secola hillside, he consumed the consecrated hosts along the way, leaving the remainder entirely at the mercy of the persecutors. These men, now in possession of substantial evidence of wrongdoing—namely all the vestments, images, ornaments, and altar furnishings appropriate to that sacred day—did not relinquish them without demanding a heavy ransom: over 100 pardaos paid by the Popans, and fifty by the Priest himself, who, upon being taken to Siero, sent funds to redeem what he could. Thus the matter concluded peacefully—that is, without filing a complaint with the Governor—although those wicked men were later reported, the case was suppressed; the Popans imposed penalties, and the said Gentiles were thereafter prevented from causing further harm.


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--- TRANSLATION ---
I may therefore say that D’Asinello was very inclined to attend to the convalescent, not so much out of piety as on account of the immediate danger he was in (though I leave it to be imagined); and given such a firm and perilous condition, one could scarcely expect him to survive. We arrived shortly before daybreak, at which point I sent preparations ahead to La Meffa, while I myself proceeded to administer the confession of the sick man.

This individual was of superior standing. The time since he had last confessed was entirely unknown even to himself; yet he claimed to have confessed with me—meaning, at the very least, eight or ten years prior, or even fifteen, since my arrival in this Province. He was over fifty years of age, had children, and a daughter poorly married—that is, to a layman—and grandchildren unbaptised. He was entangled in the affairs and superstitious practices of the village: idolatrous customs, having for some time frequented the Church only irregularly, and not even knowing the days of abstinence or Lent, let alone observing them. Worse still, he was nearly deaf from illness, and from every limb afflicted with pain. His bed consisted of a plank laid upon the ground, his clothing serving in place of sheets—which are not used here—and he lived without the care of his enslaved people or young children, who might otherwise have attended to him at his convenience. Yet what is more remarkable is that he was found without any signs of distress—indeed, so disposed toward confession that the most recent one he could recall was the last possible one he might remember, and he wished to recall any sins committed during his former life, but could not.

After the Father had heard him in the Upper Church, up to the Confession—

To facilitate, then, this necessary sacrament (for he was able to speak), I sought some assistance from his already elderly mother, who, though not privy to the seal of confession, could inform me regarding publicly known and notably grave sins, thus aiding me in guiding him appropriately, without violating the sacramental seal. By questioning her closely, she insisted—as he himself also admitted—that he had indeed committed sins, particularly serious ones. In sum, I was eventually able to obtain sufficient matter for a properly made confession; however, as for contrition and firm purpose of amendment, these remained uncertain. Still, I did all within my power—and especially in this instance strove as far as possible—to assist him.


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But poverty and extreme destitution, together with his illness and dire necessity, so preoccupied this man that they entirely diverted his attention from spiritual matters concerning the soul. Thus, although he appeared to have sufficient disposition [for a valid confession], I cannot say for certain whether he truly did or not. After returning from Allegra, I went back to assist him, administering even the last rites and once more preparing him for contrition; I then absolved him again. Yet I must confess, I would have preferred to delay doing so, in order to administer the sacrament more suitably, given my doubts about the reliability of a confession made on the point of death—especially as little temporal assistance could also be provided by a Father here. Thereafter, I took to hearing confessions in bed, both by day and by night, from all those who were able to come; I encouraged them explicitly to approach without hesitation, regardless of number. While I heard twenty confessions during the day, as many as fifty came at night. Following this, after celebrating Mass and administering baptism to seven adults and three infants, we set out to give communion to fifty penitents who had already been confessed but had not been able to receive the Eucharist on the previous day.

Subsequently, I sent word ahead to the inhabitants of a village located a full day’s journey away. There, at the close of this year, I encountered an elderly woman widely believed to be blind, who refused to reconcile with her female servant over some personal quarrel, claiming she had been wronged. However, it pleased the Lord that, seeing the Father prepare to depart, she was moved to accompany him as far as the boat, fearing perhaps that he might not return in time for another such pastoral visit. At that moment, she granted forgiveness, confessed her sins, and was reconciled.

By the thirtieth of December in this year 1415, thanks to the grace of the Lord, we had received 1,674 confessions, administered 424 communions, and performed 66 baptisms of adults and 56 of infants.

It should by now be evident—and indeed, it ought already to have been demonstrated—that this annual report is now concluded, having completed the final month of the period under review. Nevertheless, to conclude it in a manner more fully satisfying, it will be appropriate, if not necessary, to include an additional account detailing the nature of sins committed here. Although every missionary endeavour—even in Europe—encounters its own peculiar patterns of sin, what occurs here in Tunfino does not merit special note, being inferior both in number and seriousness to those observed in Europe.


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--- TRANSLATION ---
Thus, therefore, translated into this language is the example of that woman into whose mouth returned all the vile vices of those sins which she had already confessed, and moreover an additional, even greater and more terrifying one. I always recount—when reading from the Catechist who instructs concerning confessions—the said example and others like it; nor do I permit the omission of such teachings, given the very great benefit and utility that are continually observed to result from them. Let us now proceed to note at least some of the cases from this year, if not all—although indeed I have not recorded every single one, owing to the difficulty of noting them at the time, and the ease with which they may be forgotten in the future.

1. A certain woman, aged 35, had remained silent about a grave sin during her confessions for fifteen years prior; on this occasion, however, she confessed it, stating that fear inspired by the example narrated by the Catechist had moved her to disclosure. Likewise, another woman, now aged 41, who had concealed for four previous confessions an entire year spent in prostitution, was prompted on this occasion to confess the matter fully.

2. Intoxication and frequenting taverns over a period of two years was the sin of a certain young man, who, influenced by the present circumstances and the exhortation of the priest, was moved to confess it. Yet another individual, aged 25, had concealed the same sin for ten years, but finally ceased committing it and, on this present occasion, at last found the courage to confess it.

3. Shortly before, Meo Testo had heard a certain person confess who was burdened with a grave sin repeated nine times; upon hearing the example recounted by the Catechist, this individual came forward to confess the entire matter.

4. Through the same example, another person was led to confess what had previously been a mortal sin through habit, which for two years past had scarcely left his lips unspoken.

5. Already aged 25, an individual had remained silent across four previous confessions regarding a sin committed in early youth, but under conditions of... [text breaks off]


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134

Discretion had previously led Digraue to conceal the matter; now, however, he came forward to confess it.

8. He kissed all [the sacred objects], and then one flagrantly immoral individual—then aged 25—was found guilty of repeated adultery. Nevertheless, ultimately moved by the example [set during confession], even at this advanced age, she resolved to confess.

9. He sought to excuse himself to Father N., stating that when questioned, a youth of sixteen years old had remained silent on a grave matter three times. Yet when I asked why N. would accept such an excuse, N. replied that he left no one unexamined, due to the considerable practical benefit he had observed from doing so; thus, the youth confessed everything.

10. A man admitted to four instances of concubinage over the course of three or four confessions with me. He had concealed a relationship with a woman aged 33, and now expressed deep remorse, particularly as the sin had been committed nearly fifteen years prior. He stated that he had long intended to disclose it, but the example [heard in preaching or confession] had added twenty-one further reasons for his silence.

11. A certain Giardiano strongly insisted that I receive him into his house, outside the Church. Determined to proceed, he finally disclosed what he had concealed: having burned two sacred images. But at the same time, he feared revealing a far graver sin—that he had taken silk vestments belonging to the Church, cut them up, and distributed them among himself and his sons, who were Levites. By particular providence of the Lord, I learned of this independently, and therefore questioned him about it. He admitted it was true, but said he had not dared to reveal it earlier before that witness.

12. An individual aged 45, guilty of twenty-five repeated acts of continuous sin, had kept silent until now. She said she had heard of the example [of public or private confession], and therefore now confessed it.

13. A woman aged thirty, an adult, said that because she found the Father to be kind and merciful, she now dared to confess a certain sin which she had concealed twice in previous confessions.

14. The case involved incest, concerning a girl who, though only sixteen at the time of the offence, was a frequent confessor. Now, at the age of twenty-five, she came forward to confess. She had previously been unaware of the gravity of her sin.


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--- TRANSLATED TEXT ---
16. Some time later, a Father reported that his daughter, who had previously experienced a grave occurrence during sleep, came today to confess it—having remained silent about it until now, although she had long been troubled in conscience over whether she ought to have confessed it or not. Within a short while, she arrived and made her confession.

17. She confessed that she did not wish to consent, yet she faltered in her denial; her refusal was compromised by prior consent, and the gravity of the sin was further increased by her previous concealment—no less than that of her most wicked accomplice.

18. Consider here, then—that is, reflect upon the greater harm: a repeated offence involving a four-year concubinage, together with the case of a woman who had suffered no fewer than four abortions. (O good God, how much there is here of such sorrowful matter, as irreparable as it is persistent.) Finally, after having made sacrilegious confessions, on this day she renewed her confession with true contrition.

19. A certain young man, aged 23, who had frequented the sacrament often, admitted at last—after fifteen years—that he had committed some serious act which until now he had lacked the courage to confess.

20. On several occasions, a girl of fifteen had previously made sacrilegious confessions. She gave an example and made a partial disclosure, but without proper disposition of soul at the time. However, assisted by divine grace the following day, she came forward to reveal everything she had previously concealed. Another person, similarly bound by the same sin, had also kept silent; this example was drawn from the case of the Catechumen.

22. Another individual, older and more frequent in confession, had concealed a sin for many years and only confessed it at the age of twenty—though the act had originally been committed when she was thirteen.

23. No less frequent was the case of another person who, despite regular confession, had for seven additional years remained silent about a particular sin, which she has now confessed for the first time.

24. After being moved by the example of the Catechumen, another person, no less than forty-two years of age, had purchased...


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bought a garment made of paper, a superstition of the gentiles, which her godparents had taught her; and she had never confessed her fault, believing that because she had been admitted to confession, it was thereby forgiven. Yet this sin had been committed nearly thirty years previously.

25. Only one person, aged about 50, came for reconciliation. Although in such circumstances it might seem inappropriate to inquire closely, nevertheless, in accordance with a certain practice of mine—perhaps disliked by others—of asking everyone about anything that might have occurred, I also questioned her as to whether she carried any grave matter. With a sigh, she confessed that for the past four years she had been burdened by a grave sin which had befallen her, though she had continued regularly to confess without ever daring to disclose it. She expressed gratitude to the Lord and to me for my insistent questioning.

26. Another individual, less than eight years old at the time, had committed a repeated sin more than twenty-two years earlier, now brought to light through fear of divine judgment.

27. A certain person, known for frequent confession, had sacramentally confessed on three occasions while guilty of sacrilege; now, moved by God’s grace, she openly and sincerely disclosed everything.

28. One penitent accused herself of having fully confessed all in the previous year, and so wished to make a good confession again this year; yet initially mentioned nothing beyond a single consenting thought. Upon further inquiry, it emerged that she had meditated upon the phrase foz de parietes from the Prophet Ezekiel, and thus, gradually drawing her in, I uncovered thoughts, actions, and persistent inclinations, along with other necessary circumstances required for full disclosure. This case followed upon an earlier instance of sacrilegious confession made by another individual during a dangerous illness, when she had vowed to the Blessed Virgin that she would immediately confess everything should she recover. Even so, only through persistent effort—like using pincers—and after spending nearly an hour, was it barely possible to extract from her the full extent of what she had concealed; whether she ultimately explained it adequately, God or she alone knows.

29. A certain person was twenty-five years of age when she came to confess a matter that had originated in her childhood; she had


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30. The confession being made less than twenty years after another individual had heard the example from the Cathedrata, this person came forward to confess an act they had committed and concealed for eight years previously.

31. A mistaken conscience, indeed, but one burdened with guilt: for six preceding confessions, the individual remained silent about the act they had committed. However, upon learning of the example given during the Cathedrata, they found courage to confess, believing themselves obliged to do so as a matter of conscience.

32. A more recent case, yet similarly long concealed—the sin was only confessed yesterday by one person. Having heard the Cathedrata, they resolved to come forward and today made their confession.

33. Likewise, on St Stephen’s Day, another individual came to me on foot, driven by the same fear, having concealed the matter for several years.

34. Yet more remarkable was the fear experienced by another individual who had consented to the act nearly twenty years earlier. Despite frequenting confession regularly and hearing the Cathedrata repeatedly, they never found the strength to disclose their transgression until today—especially since their accomplice had already apostatised ten years prior.

35. On a certain day, aged 24, an individual came to confess a truth they had sacrilegiously concealed three years earlier.

36. Only after repeated questioning—and barely even then—did a certain youth of fifteen finally allow the words to escape his lips, admitting the grave matter he had thus far concealed over five previous confessions.

I had already resolved to conclude this account with the preceding notebook, and accordingly added a final sheet. Nevertheless, shortly afterwards, in clearer reflection, I decided instead to complete the year with the remaining cases, so as not to entangle them with the coming year—which, I believe, will likely be no less substantial.

37. Another individual had concealed the matter for three years before finally disclosing what they had done.


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136

something serious which he knew he had committed, but had not confessed; however, finally in this year he confessed everything.

38. I do not recall for how long, but a certain person—whose name I do not know—had sacrilegiously concealed their sin; now, however, being inspired by God, they made confession. But I clearly remember—and noted it at the time—that for several entire years a certain Dpiano had concealed a mortal sin, which he finally confessed during this Lent.

40. On Palm Sunday, a certain individual of about forty years of age made confession, but denied what they had done. Yet when returning to be reconciled on Easter Day, I did not fail to question them again regarding what might have occurred. Certainly no harm came to me personally, even though perhaps imprudently I had considered reporting such matters; but the response was negative. And I ought to have believed them, given that so few days had passed since their last confession; yet perceiving their denial to be very cold and unconvincing, I discerned that they required greater spiritual assistance within the confessional. Thus, instructing them to open their heart with complete freedom to the Father and shepherd of their soul—whom they well knew to be a man of profound kindness and compassion (and who is now very well acquainted with the said penitent)—in the end, sighing and weeping, they finally disclosed the matter: a misfortune which had befallen them ten times within a short period, although otherwise they were joined in lawful matrimony.

41. But I do not know whether I should speak of it, or rather, it was the sorrowful account of an elderly woman, described as devout yet wretched and unclean, concerning a certain man. She came to me after two or four years of immoral association with a particular man—though already widowed, she had entered into a legitimate marriage—and wished to reveal all and make a good confession, which she had not previously been able to accomplish. As a result, she was now able to receive communion for the first time, having until then been unable to do so for this reason. I received and admitted her to confession with both joy and compassion: joy, because the lost sheep had returned; and compassion, sighing once more at the frailty of human nature, to which every child of Adam is subject, and who bears the burden of inherited sin.


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To confess the truth, I had never before in my life seen a case so directly opposed to usury laws relating to such a subject; and furthermore, it was noted that although advanced in age, the man was one of the most distinguished-looking elderly persons I had ever encountered in Transfigino—and worse still, he himself was the instigator. Yet afterwards, he lived in good peace with his spouse, who, though old, was not yet as aged as he, nor unattractive.

But let us set aside this foul and unpleasant account, and instead present a pertinent and instructive example from the past—one suitable for theological discussion, if not fully resolving all questions; I would consider it a most welcome contribution should learned theologians deign to offer their opinions on these matters. I received into the home of one of his sons-in-law an elderly woman, over forty years of age—most devout and regularly attending all religious services whenever the clergy visited those regions. Remaining bedridden for many months, and deriving no benefit from medical treatments, I was urged by several pious individuals to revisit and examine whether Sister [Stefa], by chance, harboured some unconfessed guilt weighing upon her conscience—something she had not yet disclosed to the proper authorities.

The woman, having collected herself, then came to me and confessed that she had recently arranged the marriage of her daughter to a second husband, despite the fact that the first husband—also an Opano—was still alive. She admitted she had concealed this out of fear of being denied access to the sacraments, but now wished to confess it openly. Ah! This entire confession raised multiple canonical complications requiring careful resolution.

Firstly: the mother was morally bound to dissolve her daughter’s current marriage.
Secondly: the daughter herself was not ignorant of the impediment; she had already made confession once before, and now needed to confess again.
Thirdly: her new husband, although previously regarded as respectable and well-mannered, had oppressed the aforementioned (the first husband), who was an Opano, and though of modest learning, was otherwise noble and esteemed—and thus, in conscience, must also be brought to confession.

Now, the mother-in-law hosted the priest in her home. But if there were few Opani in that village, how then could all three parties be admitted to confession without scandal or conflict? The mother-in-law was not merely at fault for receiving the priest under false pretences, but because she herself had caused the situation, thereby obliging him through ecclesiastical authority—a matter not easily resolved immediately, nor even reasonably expected to be settled at once.

As for admitting the daughter: clearly, if she remains silent, she commits sacrilege; yet if she speaks, she faces the necessity of repudiation. And should the father—who is certainly complicit in his daughter’s sacrilege—be the one to resolve the matter…?


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Sacrilege: and what is to be done when the husband arrives third, being entirely innocent in this matter? And how, and on what grounds, should he be admitted and informed of his impediment—especially since I only know of it through confession? I maintain that at the very least, immediate action should have been taken; yet even now, no steps have been taken to resolve his objections or the aforementioned doubts, which is why I request a clear and definitive resolution.

Furthermore, it was noted here that Father Mesta had already been assigned to the task and departed immediately. He left without much peace of mind, for the journey to the boat took about an hour, and he also had to travel after dark, passing through areas inhabited by non-Christians (gentiles), though this last difficulty pertains less to theologians than to missionaries.

It is not my intention, however, to delay our narrative unnecessarily, as we are already nearing its conclusion. It is reported that the gentleman referred to as ‘ajuto’ gave his support and cooperation in full, so that matters were arranged in such a way that everything was settled peacefully and discreetly, and without requiring formal permission, the seal was opened &. Yet this case is particularly noteworthy, precisely because it involves sins long concealed. Indeed, I have reserved this case until last, as it contains two deeply buried confessions—so ancient and grave that they necessitated nearly a complete recounting of the lives of two individuals: mother and daughter, both long-standing neophytes who had lived for many years under the shadow of certain death. Through their own youthful indiscretions, I believe, but by the grace of Our Lord, their hearts were finally moved to confess all and to act accordingly, so that they might await their final end in peace.

I recount this incident to highlight how the devil, beyond the many pagan superstitions prevalent among these people, exploits hidden sins to endanger the souls of these poor new converts. Besides the cases mentioned, there are many others—either previously unconfessed or still concealed—which, with proper questioning, occasionally come to light. Here, only two such instances are recorded; countless others I have omitted either due to lack of opportunity or because of inconsistencies. Thus, I bring this brief account of the year to a close. If this report appears somewhat more detailed than what is usually included in the annual letter, I would note that it could have been even fuller, had the other Fathers deigned to provide me with their observations and allowed me access to the most minute particulars.


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In fine, and in weakness. For this reason, by divine will, I have written simply and sincerely what passed through my mind, without artifice, rhetorical embellishment, nor exaggeration or diminution, but stating everything exactly as it occurred—both good and bad—as befits history. Whatever its worth, if it should prove pleasing, it will encourage me to continue the account in future years, so that some knowledge, whether little or great, may be conveyed of what is being done in this region by these missionaries. All that has occurred thus far, as far as I am aware, has now been reported.

Nor should one overlook the history of Father Marini, from whom we derived our method of mission work, which at that time differed somewhat from the present practice; for now all the Fathers, particularly those of European origin, must operate in secret. We currently have as many as eight of our own here. The Lord has recently enabled the arrival of two new Fathers: Father Fran. Maria Bucherelli, who had already spent two years here under the auspices of the Lord, accompanied by his companion, a certain Antonio Veller, a native of Porto. For this, we have given and continue to give infinite thanks to the Lord.

We were in a state of extreme necessity, especially after the Lord called to Himself Father A. Bremo Choyed, a Frenchman by birth, a man wholly devoted to God and the most zealous missionary of our Province, as may be seen from his earlier catalogues. Even in extreme old age, he did not lay down his spiritual arms until his last breath; he died in his seventies, plenus dierum, a true Israelite "in whom there was no guile." We refer to him as "the Saint"—that is, in the manner in which such title is given to those who, though still living, lead lives of profound religious devotion, filled with every virtue and an ardent zeal for souls, to whose aid he remained steadfast until the end.

Finally, I urge those whom the Lord may call to these missions to come well-provided with a sufficient personal provision of sustenance, for however ample their resources may seem before departure, upon arrival here they will invariably find themselves in want. Let them come with the resolve to spare nothing, ready to convert a world; and by God's grace, they may thereby offer even this small kingdom to a part of Africa. Not theirs


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He will not lack labours, nor will those have less account to render than I—indeed, I risk squandering time, though God suffices for the necessary rest which He has graciously granted. In truth, I hold scruple concerning nothing more than having fulfilled my duty in this matter as faithfully as an ass; thus nature, kept fully awake by the Spirit—which yet desires some respite—has allowed me barely enough strength to record the number of all the Sacraments administered during this year: three from Easter to Easter, as appears in the common Catalogues current there, but from January to the second day of October according to the ordinary civil year, and specifically the year 1715.

Confessions = Communions = Adult Baptisms
13,617 = 8,100 = 435
Infant Baptisms:
– September

Most of the above is reported on the basis of sufficient records for this year, to the greater glory of that Lord who deigned to mitigate the severity of the persecution raised against this tender, nascent Christian community of Funquines. It is earnestly requested that continual prayer be offered to the same Lord, that He may ever increase it with good and steadfast believers, and send new and devoted labourers to supply for our shortcomings. Through the intercession of the Lord and His most Holy Mother, may He restore not only peace as of old, but also grant to this fledgling Church a continually growing prosperity. Amen. This day, 31 July 1716, feast of the Holy Spirit.

Isidoro Litis of the Company of Jesus, the least of all,
Labourer in this Mission of Funquenes.


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3737. Some News from the Mission of Tomquim.

Although on another occasion we have already written about the missionaries and the great adversities they have experienced, these continue to be acutely felt. On 12th November, the King issued a most vigorous decree from Geb against the so-called "Ley" [Law], ordering it to be publicly proclaimed throughout this region, in order to disseminate news of this kingdom’s stance.

The King of Songuim, upon assuming control of Timar, gave orders that all Christians present should reaffirm their adherence to the ancient faith; similarly, among those Christians who had previously lived under the rule of Olvo, this same royal command was enforced. However, he discovered a prohibition concerning the Law which appeared equally binding, yet also encompassed obligations to maintain traditional customs and to persecute Christians.

It was reported that the chief confessor of the first tribunal of the Dionispe, expecting this knight to remove any excesses committed against his friend, affirmed that he certainly knew of the decree, but that without enforcement it was ineffective. Upon learning this, the Superior immediately informed the head of the Mission, who, with restrained concern, requested prompt action. He swiftly dispatched one of his subordinates, armed with official credentials and accompanied by bearers, to proceed with urgency through stormy conditions and difficult terrain.

In recent days, the missionary brother known as Confissões
had learned that his confinement had ended on the 17th at 8:00 p.m., just before he was due to be transferred. However, Confissões was already aboard a ship, having been removed without delay. A certain individual named Zebredo—said to be the principal enemy of the Holy Law (with a name perhaps symbolising destruction or burning)—demonstrated his hostility not merely through words, but through active opposition to vigilance and every form of piety. The King remained obstinate in upholding Geb’s prohibition, motivated both by a desire to preserve his own law and to eradicate the Christian faith.

Ultimately, employing diabolical means to achieve his purpose, the King caused a document to be drawn up, in which it was declared not only expedient but also necessary to receive assurances of loyalty from this Majesty. In the said document, guarantees were demanded regarding the seriousness of allegiance owed to Hoalang; proof was required of obedience to Mahog Gedita Law, and it was claimed that certain individuals, acting with contempt, sought to amass followers in preparation for treachery against the sovereign. This, it was alleged, had already become evident in acts of mockery.


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In our Kingdom, similar measures have already been tested in previous instances. Take as an example the case of the Piripás in the Kingdom of Jappad, where, upon achieving victory over them, it was offered that they submit fealty to the King; in doing so, they would also secure the Kingdom. However, having been defeated, those who had acted treacherously were punished according to the gravity of their offence: some paid for their sacrilege with their lives, others by exile from their homeland. From that King’s reign until the present day, neither Master of the Law nor any authority in Jappad—Velobela—has dared to preach or restore that doctrine. With such precedent established, the infernal minister so profoundly disturbed the foundation of the Law that a change became necessary, prompting orders to be issued to the primary tribunal—wherein the same minister was likewise implicated—to ensure closure in the manner he himself had administered, thereby exercising his malice with unchecked liberty. Yet, as has already become evident, efforts were simultaneously made on behalf of the Most Devout Majesty of the King and His loyal servants among the Jortys, and by His priests.

For the sake of historical clarity, it is necessary to state that from the time of the first King of Our Company, preached openly in Tenguism, they elected certain principles during the schism which occurred under a certain Portuguese governor. Some Portuguese individuals, then adorned like the blossoming of springtime Yum, adopted the doctrine of Tenguism and took the name Hua-lang—a term in their language meaning "Pávida." From this originated the heretical sect known as Carnavon aley, Verdad otovam. The followers of Dau-Hua-lang preserved this appellation, maintaining within Our Holy Law this allegorical designation not only in relation to the Gomney and Tribunaç, but also towards the primordial fire. Thus it was that the King prohibited the Holy Law of Cairo from bearing the name Hua-lang. The defect is summarised herein.

Nothing new is being prohibited here regarding Hua-lang in Conquim, since it has already been forbidden for many years. Nevertheless, because all previous prohibitions have proven ineffective—as if born of illegitimacy—in eradicating this profane practice within the Kingdom, the observance of this law instead grows daily, due to the increasing number of adherents. We therefore now establish and approve the following formal ordinance:

All those currently studying or practising Hua-lang-Saybad are hereby ordered to reflect upon their conduct for a period of three months before formally renouncing the doctrine. They must surrender all images, vestments, curtains, and indeed every object associated with Hua-lang, to the Soldiers and local officials. The populace shall be informed clearly of their obligation; should anyone neglect to make this delivery, Saybad further requires that each individual submit a sworn declaration, duly signed with their final mark (alhumado), affirming that they have fully abandoned the said doctrine and will no longer observe or propagate it. Once this has been completed, proceedings shall proceed accordingly through the proper channels.


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143

Regarding the aforementioned officials and priests, they are to burn in public square all such writings as may be deemed heretical or subversive—Hoa—lang—Whoever shall come to know that any of the three fugitives, who have failed to submit themselves obediently to our mandate, should immediately report the offender to the President of the Estac-Danty, so that, upon verification of the crime, he may order his officers to arrest the delinquent and promptly deliver him to the Governor of the Province; the Governor shall then pardon the said offender, particularly if he is in Bo. Onil Chixay, and shall diligently grant a reward to the informant—Joseph Mandava by official authority—tie-šeu—Hoa—lang—dang-uer, declared secure Daly—Hoa—lang—and instructed that notice be given throughout the province concerning those who remain concealed. Mertry Daly Estrangiru, on this matter, ordered Governors to exert every diligence in apprehending them.

Lastly, it is considered expedient that any person invested with dignity, whether by arms or by letters, should have the authority to arrest Rebels—according to the form above written.

When this offence appears publicly—
one can scarcely express how profound a corruption has fallen among the Gentiles: certain preachers, while praising their own positions, become embittered against other preachers whom they regard as deserving punishment; thus the vengeful rejoice in retribution. The compliant dispatched a messenger to add fuel; the vindictive sought means to exact revenge. Among the missionaries, it was better known where such persons might be found. In the Catechism of Sentences, because one mendicant part had been sedately persecuted. Within Christendom, people of whatever condition fled for refuge, unable either to escape persecution or to safeguard sacred images; Christian life in Efíela was under great constraint, since individuals surrendered themselves to common fetters or were commanded by authority. In times of transgression, one preserved only the faintest hope of salvation, and yet remained entangled, still somehow implicated in the loss incurred—expropriated. By the form of decree, the vigour of punishment being maintained, persecution continued relentlessly. Memory recalled past persecutions, and this present one began to appear even more cruel, because, in its excessive severity, it wounded the very soul of the faithful. A Christian subject was regarded as acquitted only when under Bo. or when Bo. Acusey declared him free.

In this latter instance, Mascefaria Bo. Onil Caraz, Ordinarizon Sueda, and Lum Chistad possessed no Bo. boxes (provisions) sufficient even to eat, let alone satisfy mere subsistence needs from Bo. Onil to attain liberation. At that time, the Governor of the Province had authority to arrest—Meira Jad, No. 259, spps-Deu Fases. In that period, Menduom’s final injunction was that Neda must exercise patience, accepting servitude as a path to eventual victory. He swore a solemn oath, confirmed by ritual, before Timedio.


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He was then Superior of the Misericórdia of São Estanislau.
When that Dom José remained in Tonkin, he appointed his friend
Dom Venâncio Abastos (Malay) as his deputy. At the beginning of the year 1712,
Dom Estanislau Machado was compelled to leave Tonkin in order to go as Procurator to Rome and Jesus Christ; however, as Dom Miguel de A. Maral, then Provincial, withdrew his consent, but rather with greater insistence imposed the obligation upon him. Dom Estanislau Machado resolved once more to depart, affirming in a letter he wrote to me from the borders of Belencelina or Bow—
from Ri-jhan—where this account originated, expressed in these words: “But the Provincial did accept me; indeed, with even greater urgency he directed me to depart, even unto death, out of obedience. Remain for now, H. Capparelhão of D.E., until I depart; unite with Tonkin to accompany me.”

At the same time, a letter arrived from the Provincial to Father Abraham de Royer, professed Mayam [Jesuit], of the Misfad, saying: “O.S. Alvrie to Dom Estanislao Machado regarding the necessity thereof. Who would have expected such news conveyed by this letter? Surely he had been elected long ago, yet due to some delay, it had not yet taken effect. Who now sees fit to travel continuously to Tonkin without interruption? (Let it be known privately, since he must represent us, keeping all matters entirely secret), so as to prevent the mission from being abandoned, which had already been decided? Or is it that in Tonkin there are now more missionaries than before? Are all past difficulties truly overcome? Rather, if such were the case, why do they not send others? Why delay issuing orders? Unless indeed we acknowledge the admirable effects of Divine Providence: acknowledging that it was most necessary for Dom Embonguim to go to Rome, in order to, through representation, console, admonish, guide by presence, and govern with greater experience.”

Although we were further divided across the Province, and catechists dispersed throughout the region of Valência—as will be explained below—
the Superior soon sent us a despatch ordering us to conceal ourselves with the utmost security possible, as best we could. The catechists who had previously been prohibited from holding larger gatherings were now instructed, for greater convenience, to transfer their activities to the Office of the Physicians, thereby enabling easier access for attendance and assistance, for the better care of souls. At the same time, a brief form of engagement was established, and Dom Gago was immediately entrusted with procuracy, sending it via the catechists.

The King’s prohibition, as we have already seen earlier,
was issued under the name Hoa-lang, addressed to the Gentile commanders.


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144

The term Hoa-lang has commonly been used metaphorically to denote our Holy Law; however, the Olmeca Christians have employed it differently. From the outset, they always distinguished clearly between law and law — the Law of God and the law of men — using a specific term for the former: Daic dite — that is, Elua Blói Llly, meaning ‘of the Great Lord of Heaven’. The form of the declaration which the Superior sent to the Christians here was as follows:
Vaimo co daus due elia Blói, cháng co daus Hoa-lang. Eua Elia cím dau Hoa-lang, thi foi Chung, tú nai ve fare thi cháng co ju dau Hoa-lang duc.

This translates as: ‘I, the faithful one, possess the law of the Great Lord God; I also possess the Portuguese law. But since the King prohibits the Portuguese law, I obey reluctantly; from this day forward, I firmly resolve never again to observe the Portuguese law.’

The Catholics were immediately to obey the order of the Superior, under the authority of Mejinday, and visit the Missions (each within their respective district), encouraging and consoling the faithful, perfecting them in devotion, strengthening them firmly in the faith, refraining from directing themselves toward sacred images, removing idols so as to conceal them, and ultimately transferring the declaration to safekeeping and delivering it to someone entrusted with preserving the Commandment.

Following the sermon delivered by the three Mepra, each Christian was to hand over his copy of the declaration; yet there existed considerable variation in both the manner of handing them over and the content of the declarations themselves — I shall here present the version most widely disseminated. In conjunction with the preaching in the villages (abdea), which had been entirely withdrawn from the others, it became evident that the majority population in most areas consisted of gentiles; these villages are referred to as onças. Those settlements where Christians formed the majority are called armédias. Universally, the Christians, being few in number, were never able to rival the gentiles in size or influence.

In particular villages (abdea), especially those already under black (African or Afro-descendant) leadership, greater caution was required. It became necessary to remove the onças — that is, the idols brought in from neighbouring regions — for more thorough scrutiny. With this purpose in mind, all associated acts of devotion were examined, the shrines and brotherhoods dismantled (excepting certain grave Christian elders whom Amaro permitted, at their own expense, to honour Doccoco even in some villages, including those of the lowest rank), and the materials preserved to construct an altar, or sold when opportune, using the proceeds at a later time to modify the numerous places of worship (Jorgjas).

The villages of the second order were dealt with relatively swiftly, since the gentiles, being less resistant, accepted the edict without significant opposition within their households (famaguns), desiring rather to confess reconciliation with the Christians, provided they submitted to the secret authority. In villages of the fourth order, where the gentiles were more numerous in comparison to the Christians, resistance was greater.


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May, or perhaps the Christians were few in number. By midday they had returned, having come into contact with the Gentiles; some experienced greater hardship, others less. Those who suffered the greatest hardship were such that—neither with tears could they move the cruel Gentiles to pity, nor soften their hardened hearts—when wishing to accept the faith in the prescribed form, they were compelled to obey strictly the Royal decree, which caused them to fall into inexcusable error. Today, this village in Asportasia remains, for the most part, still lacking over 100 catechists. The Gentiles have largely persecuted the Christians, acting not out of any desire to satisfy justice, but certainly driven by hatred; indeed, those who converted, once struck closely, turned away.

The Governor of Corte, at that time, enforced the decree with urgency in the name of the Lord God and his companions—when one man cried out from among the crowd: “Lord, I speak truly herein—I have been commanded by the King and am therefore obliged to act.” A large group then came forward, compelling them to hand over the images and objects of devotion. They arranged a platform above it, upon which—with great solemnity—they burned them; yet before doing so, they performed a final consecration, saying: “We venerate you; but God has placed upon us the will to perform this act—if we flee, we disobey the King, whom He commands.” They burned these blind idols—Gog and Magog—as did the men of Navarre in times past, justifying themselves; and yet even if compliance with the King’s command were sufficient, they would still be considered immodest, like Pilate. One might now ask, as in former times when the afflicted sought aid, whether other Europeans would come to their assistance. Given that they are scattered across provinces, it is necessary to list all—even those provinces containing cities and villages—each of which contains a great number of hamlets; thus, for the present purpose, a general account of the provinces will suffice.

This kingdom is divided into thirteen provinces:
Kamd da Ngean, Sonnam, Contny, Tinh Bac, Hay Duong Danguen, Sonh Son, Hung Loa, Ducin Quang, Anquang, Thuân Bia, and Quang Nam. The city where the King habitually resides and holds court is Thuanh Phien Phu. It contains two main districts: the first, Bozuong; the second, Quang Dac. Each of these districts comprises eighteen wards (bairros), in which reside twenty distinct merchant groups. This administrative structure applies specifically to the capital region. I note that the last two provinces mentioned—Tuan-hia and Quengniast—are included within this enumeration. Throughout the entire kingdom of Solencinha, the authority of the King of Sonquim prevails. In the province of Tuan-hia, there is a designated town (Villa) under royal jurisdiction.


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145

The Superior’s residence was in the village of Bóchinh—above Antas—
Under Father Turquimence were entrusted the Provinces of Minhbal,
Rinison, Anquany, and the Residence of S. Iat, S. Abraham:
Under Father Boyer, the line Cudado da Província Santay, King Lya, Tuiên
Quang, Elai ninguém—and a quarter of the large Province of
Son Nam, together with the fortress. Father Telli Joseph remained at the moment
in charge of the Province of Son Nam: this may seem little, yet no one had less, nor
others more. The Reverend Father Medioro Pueli was assigned the Provinces of
Dah Doa and Nay Duong, as well as others during that later period.
Otaninda is also mentioned, and Father Valentim Cameira Turquimence remained
in charge of the Province of Njian, residing in the village of Bóchinh within the Province of Ducandoa;
although we experienced great difficulty in concealing ourselves there—
No place was more favoured by the Superior, for none proved more difficult,
nor a better location at that time than our former Residence of Sli:
Sat, where Nicolhes resided. Yet, since it was not advisable to fix a post permanently across
the Vieberg, he instead went to occupy a nearby dwelling, motivated by apostolic charity
and great willingness, though facing greater hardship than the house of Daniefma Caia;
there, Stale gung day, they suffered greatly with severe hardships, not merely due to fear of formal
expulsion, but rather because of the danger posed by the Chia choda Caldea. Throughout Mongquin,
the region has been notably unsettled, given that two missionary stations exist there,
with European Fathers continuously stationed—not only from our own Order,
but also from other Religious Orders—especially in S’e Damid aldealaley, and Nindio dos Mestre dalleg.

Father José Pal was present when the faithful made their Confession; it became known,
and thus the Vead sent an official decree ordering that active measures be taken to deliver
the document to the proper authority before many days passed. Pal arranged the matter concerning
the Chiefs of the Réiat, and (they) appointed a certain Mandarim before whom the Nestorian Christians
were to present their protest; the Nestorians were obliged to obey this order, and attempted
to approach the mind of that Magistrate to see whether he would accept their protest
in the form deemed appropriate by Europeans. However, recalling that breaking through resistance
required some offering, they presented him with several gold earrings, which softened his disposition;
he therefore accepted the protest in the desired form.

With full public declaration as stated above, the
Nestorian Christians wished to retain possession of the mission station; however, since this site lay on
the main route used by a certain Mandarim Pay from that Tetrado,
this became the cause of the terrible persecution that subsequently arose. It seemed
reckless, and no one dared maintain possession once it became evident that, just
a few days earlier, the same Tetrado had shown hostility; consequently, they resolved


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146

Would that the patience of Ota or of Almeida had been preserved beneath the Devil’s sway. They gathered together, defiled the temple of the Infanta. When the Gestig spoke with such audacity, as he himself admitted, they convened an assembly to consider how best they might accuse the Christians and thereby avert the frontier which had been established. Not only against him, but also against the Vig—Neita’s assembly—was there found a certain venerable elder, esteemed not only for his age, but also for his prudence. This man, having examined the evidence and collected testimonies, questioned each one present concerning their children: he inquired whether they had been properly catechised, and they responded affirmatively. Continuing his inquiries, he asked: “Are your children baptised into the Christian faith?” To which one replied: “Yes, my son was baptised through Jelana; because she was Christian, it was necessary.” Another son likewise affirmed this from a different source, Olavna Paleantaria. Others declared: “Indeed, already my daughter was baptised along with your child; she too has received the sacrament with my daughter, who is now Christian.” Having heard all these declarations,

the elder Azmia then began to address them, speaking with composure and firmness, exhorting them to accept the situation with patience and humility, saying: “For even if our lords have shown great forbearance, we must still pursue justice, especially in regard to the severity of this transgression. Can mercy, however divinely inspired, permit the right hand to remain uncut when grievous wrong has been committed? How could we possibly act unjustly toward the Christians without our own children suffering likewise? Or how could we demand obedience from others while our own kin transgress?”

“Let us therefore repent sincerely,” he urged, “and submit willingly, paying closer heed henceforth to the instruction of our children, taking care to correct false speech and concealment. For if we dissemble this affront now, God will not grant peace among this community until unity is restored under the rightful law, as was briefly established in former times.”

Then came the moment of trial for the inhabitants of Stéfat, when word arrived that the King had sent Mandarins to examine their conduct (afsca), and to determine what action should be taken. The elders among them conferred and resolved what they would do. They agreed to present themselves openly, confessing fully and truthfully all matters at hand. Even though, by custom in times of conquest, people often fled in such circumstances out of fear, these men resolved otherwise: they would guard their covenant, and allow no one to fail in appearing before the Mandarins, who were to be received without resistance. A decree was issued stating: “The Mandarins shall choose Ota and those appointed to final judgment on this matter.” All persons involved in this affair were required to attend the proceedings of the Mandarins, so that any faults might be adjudicated without delay or exception.

Father Sep. — Upon recognising the great danger that loomed, not only for that household, but indeed for many…


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And likewise, let the entire village ensure that the Mandarim is sent there and seized.
If he resolves to move to another village—though he was still
there—the Christian man, though secretly so, took no heed of this new
development; he wished that the officials might immediately apprehend him, with such secrecy that not
even those of S. Mat. knew to which places Eix. and the Cabeçudos
had gone, save for one individual who was necessary for the officers’ duties. Thus, if this were done,
no one would accept responsibility under all this burden. Certainly,
the Christian in that place had expressed gratitude: the Lord considered that any incident involving that Christian could
jeopardise the secrecy; hence, Gofradarte was alerted. Seeing thus, as a cornet (corneta), having conferred, I too placed someone as my surety—sufficient
for any enterprise: nothing more was done, except the duty of reporting. Nor did he
purchase anything, however much seemed fitting, for he still delayed. No one went along:
on the journey, through his niece’s disappointment—for when she entered the kitchen
of the Eio, she saw preparations being made for dinner, unlike what the officer
was accustomed to eat—by experience, as the Christian knew, I perceived at once: the man remained utterly astonished, bound by duty, knowing already it was irreparable, yet
daring not to risk revealing the secret. Due to the consequences arising from the position of a
woman, he departed on official business, saying it was necessary to
leave thence, proceeding along the river to a good spot for disembarking, where he found
his boat, since it was to be loaded with rice from the feiras (markets). He accepted the offer, and set out for Nabara, where both parties went,
a place chosen because movement was possible, as he was afflicted with illness (Nocado de Lestho). They departed
by water towards Slugas, where the rice was stored; the officer nearly reached Santo
by one day’s journey. There they rested until the next day, awaiting loading. During this time,
under the authority of the Superior, they endured the greatest hardships, such that few men could have
survived. The place was exposed and insecure, partly covered, with no other shelter available; nevertheless, there was fear of some hostile approach. Yet he proceeded with urgency and haste, for it was June, and also
the rice harvest season. The more swiftly it was loaded, the better. Once the
boat was sufficiently laden, that man returned to Fica Cara, and
when the Mandarins, who had been ordered to be dispatched, were assembled for their
men, to destroy what had already passed, the Superior returned to make arrangements
concerning the matter, still remaining at the location until the oath of N.T.S. Pfe
was taken. Afterwards, he went to Noja Cau. Officer Abraham de Boyor. He did not
have much difficulty in establishing himself there, since the district was sparsely
populated, mostly deserted. Had he desired, he might have remained in residence at Noja Salim. Throughout the duration of the persecution,
in part while residing in Antap, situated in the Province of Im


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However, as he hastily forgot to remove from it a small box in which were kept
my catechism (Tetual) and various papers, they might well have seized it.
At that time there was stationed on the island another official (Meu), a catechist: this man became the instigator of the affair, inciting them to arrest the Aggessory; encouraged by him, they captured one individual,
intending to present him before the Governor Jolladrad. When the others learned of their companion’s detention, they came seeking his release, demanding that he be handed over to the tenurial Governor; and when they asked, they were told that if one of them would give testimony, the prisoner would be released, and he would testify fully to all that had occurred, without concealing anything.

But the councillors ultimately refused, despite having been persuaded to accept the proposal; upon hearing it, they withdrew their agreement, remaining dissatisfied with no pretence of consent, and resolved not to make the matter public, fearing the consequences. As was customary, the principal figures of the other aldeia (village) arranged for a written record to be drawn up, so that it might be known whether the Governor had already taken action regarding the aderava; they went to the port and requested that this Emery, on behalf of the village, should write it down immediately.

While we were still at the house in that northern area,
we were assisted by Feliciano and his companions in going to Vóchax, whereupon we apprehended only that one man, since the others fled from us. Regarding these events, opinions differ; according to Vied, matters changed significantly after José, having consulted with the escripãos (notaries) of the region, caused the following account to be written.

Upon learning that the Medr Daley oxy was in the village,
we gathered together to attempt his arrest; but as he escaped from us, we were unable to capture him. In truth, the escripãos (notaries) then produced two documents of complaint, as was customary in such disputes, so that it might be established how long it took for them to join together once the Governor summoned them.

All provinces are governed by a Mandarim de Arma and a Mandarim de Letra, who jointly constitute the Governor’s tribunal; however, in the province of Mycan, the Mandarim de Arma holds superior rank and greater authority than the others, and commands a force of four thousand soldiers, whereas the others each command only forty. Likewise, the Mandarim de Letra also outranks those of lesser dignity, and in this province there are two such officials: one.


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148

On the right hand against an enemy of the Holy Church, by whose actions he had recently suffered, having destroyed the Christianity of Sica Villy. Further incursions came from other directions; at that point, the most frequent attacks began to intensify. The inhabitants were convened to consider whether the workers from the communities of Naficey May and Simay Tas could still achieve any success by surrendering prematurely. They considered that in his kingdom, the practice had been prohibited—with clear evidence—that the season for confession had been suppressed. They believed that this festival had already compromised the Christian community in the region provisionally; indeed, it was reported that someone had transmitted such a demand into hostile hands, which would certainly result in the complete destruction of that entire Christian population. Therefore, they resolved not to accept the initial terms proposed, fearing that doing so would open the door to the enemies, who had already consolidated their position and, if permitted, would never yield any benefit, but rather cause grave harm—so much so that they would bring the matter directly to the Governor.

The resident of that place entered deeply into these deliberations, understanding clearly that he would only surrender the settlement for an exorbitant price; thus, he resolved to accustom himself to the demands being made.

This news reached me—God knows in what state:
From where it came, I know not; immediately I ordered the Christians to be warned that we were being deceived, for now greater division and heresy prevailed than ever before. Never had there been such intense suffering as that which now poured upon us through the Governor’s inaction (there was no means) of resisting promptly, before the situation became even more widely known and spread further due to internal strife and public declarations (in churches, where such matters were being preached with partisan intent). Upon learning of this, the Vicar resolved to attempt to petition the adversaries, humbly requesting that they might grant the return of the settlement. This would come at the cost of six hundred thousand caixas, with both parties agreeing to restore the territory then held by that Notary. After some days of apparent rejoicing, a devastating decree from the persecutors arrived. The wicked then reasserted their dominance, breaking off communication with the Christians, and demanding a higher payment in caixas—specifically, a place yielding three or four thousand caixas—where initially they had refused to lose more than ten thousand. My share amounted to four hundred thousand.

The outcome could remain secret only for so long,
especially since people had already begun speaking of it. Thus, I deemed it necessary to summon a council meeting within a few days, in search of a faithful Christian, until such time as the matter could be executed effectively. It pleased Him—Our Lord—to allow me to visit certain places in the forests of the Province, though I did not yet know the full extent.


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[ILLEGIBLE: ~15 characters]
Life by the little house arrived the decree of the New Persecution: still, I was unceremoniously dispossessed—another heir laid claim; if she were named in the Lady’s Charter from the Holy Superior in due form, having processed the decree, accosting Mazalegrasa, it was declared that books from: that despatch had reached me in another onagor [possibly a misspelling or obsolete term, perhaps anagoge or place name]; therefore, Magicellé baptised and concealed myself among Christians. At that time, concealment and flight were necessary, even for those of Christian origin undergoing catechism, especially when treatment came from two different sources, each with their own reasoning, at the end of the settlement where I could scarcely discern configurations—these matters fell to Senad Euenta, the priestly father, Magical thereupon concerning Cogo, who went about divided in soul with his Mother, Eienna’s daughter, edica Netzj, qafeiiq this barquinda [possibly a proper name or local term], and adorned herself thus as proof, O poor one! Wefirnava ame dabomba [possibly names or coded terms], immediately if one were discovered by the agents, I heard that someone had been seized, the one who descended into the depths, by necessity of office to report to the Lord Christ, with whom, finally signed, for him to follow Ogy Buycefe contra Maj seguirx, aqecal by fea via tofo alcanca my [likely corruptions or ciphered phrases]. Then under the Company I lived with certain men, travelling along the roads from fair to fair, alone, as protection under Brifia [possibly ‘protection’ or a proper noun], and over a span of days, amidst festivals—Christians prospered, such that I remained there openly, though poor, Cogo Cain da q entado esta tempo Roma galtou a mercé de Dae [unclear; possibly “in those days Rome fell into the mercy of Dae”], wishing that Christians might be delivered from their suffering, therefore I placed myself, either directly or through an agent, secretly, to encounter them; afterwards, Soceedia occurred to him, due to some imperial decree, that correction which I had applied—thus perished: makeke onaj omola, of which cahetnavad [likely garbled or encrypted].

It became known that among Christians it was public knowledge, hence I questioned the head of the household regarding the matter of the sacramental host, which came there with me. Being of confirmed opinion, I immediately sent word to one of the twelve Students to come and administer justice; in this manner I arranged a visit from a certain front-facing minister [possibly “minister facing the people” or a title], regarding the Sacraments of Penance and Extreme Unction, also hearing some confessions, because, as this Province has many Christian Merchants, they were easily found.

Among certain Merchants who encountered me, one wished to sell rice at a certain fair where dwelt a fervent Christian; he brought news of the place, and since I was concealed, this compassionate man, moved by pity towards me, sent word asking whether I would wish to stay with the Merchants in his house: even though it was not fully consented by the master of the house, yet if these Vie accitei [possibly “Vie accepted” or a name], so at once I stayed there, awaiting only the lifting of the siege, because he himself, being under the same perilous condition, shared in the danger of persecution.


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149

In the month of August, I arrived at this Eremitage. The hermit received me with great joy. I remained with him in his office until it was completed, or at least until the persecutions had somewhat abated. During that time, Francisco—whose wife was named Comba Cararad—was residing in another province, where after some years he took up the role of generador (spiritual guide), later being formally appointed to serve the communities across the provinces of Eijean. Owing to poverty and lack of servants, he continued to perform the same duties as before. Yet, as Francisco maintained his small household, God assisted him in managing affairs; indeed, in that forested region, he gained a reputation for prudence and moderation, being much esteemed by all, for he was a man of sound judgment, truthful and of upright conduct. All of this contributed to his growing influence.

Others, meanwhile, engaged in trading jangadas (rafts), which they sold to the Kans. Through possession and enterprise, his commercial reach extended even to Vestrás, among the number of merchants active along that vast freshwater river—though it was, regrettably, plagued by disease. For although everyone drew their livelihood from it to some degree, many were more or less afflicted by its ill effects, suffering chronic ailments that lasted a lifetime—commonly recurring every fifty years.

The merchants operating along this river informed me about the jangada trade while I was staying at a certain wealthy man’s house in Eum. From there I moved on to Mols Tran., where I remained until April 1713. Though confined within narrow quarters, God granted me the consolation of being able to celebrate Mass. Even when everyone else arose at dawn to prepare the altar, I would climb up to celebrate Mass and administer the sacraments, also assisting as needed at my own expense. Immediately afterwards, I would discharge any debts and carefully account for everything. Although I had only a small opening through which I could see the river, I was unable to dispel my sense of desolation. Yet in this place I experienced profound comfort through love and charity shown to me by good-hearted Christians who cared for me diligently. Comba, however, suffered greatly during this time, enduring illness and hardship, serving me faithfully as though I were her own kin.

Within this district, there were still Christians present, who with deep devotion sought to receive the sacraments. In other provinces, the Fathers were actively engaged in catechising, driven by zeal. Indeed, in Memuid, efforts intensified particularly after the arrival of Jesuit missionaries. It was due to such initiatives that local authorities began allocating resources for organised missionary expeditions, deploying small vessels. Rafts and canoes were constantly manned by traders, yet the indigenous people remained highly suspicious of them, treating me with notable reserve despite their apparent civility.

By early 1713, I arrived filled with wonder, and chose to celebrate [Mass] once again in that very place. There, I accepted the offer of a merchant who volunteered his assistance.


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--- TRANSLATION ---
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They may remain in the Residencies as they did previously at Restat, Antat, and Coubry of this calibre—either because the mercantile officers were more zealous, or because we had been compelled on account of Majdelly afalvr, or due to fear among the inhabitants, or to avoid danger, having surrendered their possessions.

The Residencies had become disordered through the actions of the moradores (residents/settlers). At Coubry, matters were confirmed when certain pieces from Marau were taken. The moradores from that area did not double their obligations: instead, the notaries of the village of Vefinha were summoned so that the agreement might be formally recorded; likewise, May also wrote stating that, as a morador of Himen, he was selling that particular plot of land at a medium price, and by such means the possession was securely established within the Residency.

Others at Anndiôn were similarly emboldened to maintain their allegiance, even though they had previously experienced misfortune; for the Governor, who originated from the Court and was a native of that region (Madou Duma), sent someone from his household to ascertain whether the Christians had obeyed the agreements properly. Alternatively, another individual contracted himself to serve, but only on condition that he would enter the Residency unarmed, carrying merely an image, along with some books of the catechist. Upon arrival at the village, he was met with a drumbeat, and when outsiders were expelled, all weapons belonging to Kery were confiscated; such was the severity of the beating administered that the righteous had no remedy but to relinquish the image and the books.

When it became possible to finally resolve some matter according to established law, the Governor’s official intervened, declaring that the moradores under Christian Mendá Caio had committed an act of formal dedication (dedica sondoria) only after being ordered to do so. Not only Tizabera spoke thus, but others confronted them with force: blows were exchanged, shoes were removed in preparation for combat, yet none escaped the peril of being publicly shackled (carxay).

Indeed, there were reasons why the Fathers considered withdrawing from the Residencies altogether. First: because, given their small number, they could scarcely attend adequately to all matters; second: in the absence of catechists, the Christians could not remain properly instructed; third: owing to ongoing disputes requiring intervention from the Christian leaders (Magiorios); fourth: so that the Gentios (non-Christian natives) might at any moment, whenever they wished, freely approach and receive instruction in the faith. In truth, in time to come, it would be possible to appoint catechists whose office could be carried out satisfactorily to the faithful (B. = fiéis), ensuring the proper care of souls. Sr. Joanninos Mayorida—whom God has chosen for this purpose—should oversee this arrangement.


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To establish this Mission, the catechism is combined with the Compacado das Santas Ligas, together with the book entitled Catecism of St. Diogo, including treatises on Confession and instructions for receiving Communion. These are used within the Community here so that one may learn them by heart in order to read to the Christians: the Life of Christ, written in twelve volumes; the Life of Our Holy Lady Saint [D.], also in twelve volumes; the Lives of the Saints in twelve books, one for each month of the year; and Homilies for the Sundays of the Year on the Gospels, divided into twelve volumes— the first covering the period from Easter to Advent; the second from Advent to the end of Quinquagesima (Shrovetide), with sound explanations on all the Gospel readings for the liturgical seasons. Other major works have been compiled by experienced authors, since these are ordinarily trusted by Christians and likewise serve as valuable resources for catechists.

Grants are provided to the Punguing and Made Catechists, assisted by stipends allocated to their households when we receive their children—not merely so they may serve us, but also to support the catechists themselves, who otherwise would live in conditions akin to slavery, placing their sole hope in God’s mercy.

Although we do not yet have a formal Seminary, we do have Seminarists—or, more accurately, Congregated members—since none have taken solemn vows as yet. These individuals are bound by obligations which assist in building up the Christian community. They live under obedience to the Superior of the Mission, and after him, they are subject to the obedientiaries (subordinate superiors) of the principal residences (D.), with further assistance provided through the agency of the Major Superior. In like manner, they assist the Catechists whenever circumstances require their movement from one place to another, whether from one Catechist to another, or from the Catechist to the Superior of the Mission (S.B.), all of which falls under the authority of the Superior General.

In this way, both the Religious (D.) and the Catechists may be accepted by the Mission; however, no one may be dismissed except by the Superior of the Mission, as this authority belongs solely to him. All those assigned to the Community (C.) or to the Catechists must recite the catechism daily in an elevated voice, early in the morning immediately upon assembly, and again in the afternoon before dispersing. In the morning, after completing their devotional exercises and attending to their assigned duties, some devote themselves to study according to their obligations, continuing thus until dinner; in the afternoon, all engage in manual labour, except those who have already attained the status of full member (Meubre). Among themselves, they observe their customary practices according to established rules, until fully incorporated.

The students follow a defined structure, within which there are two grades among them. The first grade consists of those who, having spent a designated number of years in the service of God’s household, are admitted by the Holy Superior, provided they appear suited to take the four primary vows.


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First, obedience to the Superior; second, preaching the Law; third, manner of life.
Mothers: that they may be proprietors of the alms which the Cistercians offer. Done, as yet attained, Shibulo of André Tendo.
The Superior holds the office; he calls him forth from there henceforth, delivering to him a Vefidencia [probable transcription error: possibly fé de vida, i.e., letter of good standing] to await and supervise, giving him more or less according to necessity. Whether by obligation or voluntarily, or through his deputy, he is required to visit the Christian community (Cristandade), and the Superior entrusts him with this duty three times each year: in January, in August, and at the Recollection (Ricargensia). In January, calendars are delivered; in August, for Your Majesty’s execution of this fund. In Cearanã, he shall read the books, especially those of the Sacraments; furthermore, although children have an obligation to fulfil their duties, outside these set times they remain obliged to attend when summoned by the clergy.

On the day of Visitation, the Cistercians conduct their communal prayers, affirming that the Master Catechist is bound to contribute towards common ecclesiastical expenses (gastos Comunhais da Tii.dencia); disciples are obliged to deliver them to the Bieghre [unclear term—possibly a phonetic rendering of a local or religious title]. Belonging to the Second Order are those who serve in the House of God (Casa de Deus) and ten of the other brothers (armos). The elder brothers are the first catechists among the S.º [Santos?] and the eight designated; three preachers are appointed. The eight have the obligation to govern all those under their charge within the Christian communities, but also, when the Visitor (V. rad) visits the Cristandade, the catechists must present themselves. The Cistercian house is established so that, as St. Loy [St. Ignatius of Loyola] prohibits, should any accident occur and a Father or Catechist be detained, the superior (S.P.) shall pay the fine; for he alone will be held responsible, while the other remains subject to Cistercian canonical penalties (Cistery etormon).

When called upon, one must report either personally or through representatives; wherever there is a place with payment due (pay ornad!), if someone enters, the place (lugar) and the S.P. may enter only if obliged. He is required to deliver a sermon to the congregation on matters concerning the Cistercians, particularly regarding settlements (Brasidamentos), apart from Confession. After Confession is concluded, a public announcement is made of the final decree, as has been customary. Those already accustomed to confessing are questioned about moral impediments—public sins such as poorly kept auraries [possibly arários, i.e., church coffers], etc.—and he himself attends to these matters on behalf of the S.P., in accordance with the resolution granted to him for dispatching the Imbasacado [possibly embaixada or missão: envoy or mission]. This office is exercised jointly with the Master Catechists, as previously stated.

The Third Order comprises those who have not yet completed their years serving with the S.P. Once aged, they become senior members. Their office includes instructing and accompanying the faithful to confession, especially children, attending beside the confessional, so that when the Priest Missionary calls for them, they are prepared. They also assist in preparing the Mass. Ordinarily, Master Catechists serve as penitentiaries (Recompansilivos) and assistants in prayer (zenfin at oracovy); the younger Moderneys [possibly Moderadores or Mordomos—stewards], together with the S.P., serve as aides.


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152

admitted, and confined to Coptecunhengy.

The first order of Coadjutors from that region—those who, by virtue of seniority or merit, are enrolled under the title of Cay—have their city at Barca Accata, and serve as ordinaries, paymasters, and purchasers. The second order is located at Barca Vemad, where they work in gold-washing. From there, individuals are selected to study theology and prepare for ordination. Indeed, in the year 1742, many residences had already been established; yet prior to the year 1713 until 1716, although all had seemingly converted, the residences were subsequently abandoned and reported to the Court. Ultimately, each mission station (Póscolind) was lost, even though some had previously flourished. However, this loss was not deemed significant, since from 1716 onwards, only four outposts remained active up to the present.

The Visitation districts of this Comarca within the Province of Kind
include: the Residence of Dautói in the Province of Painguin; the
Residence of delléBica in the Province of Haytucông; the
Residence of Daedeló in the Province of Olcien Quang. Finally, in one particular district—
after the year 1714—Mufiad was consistently well-administered,
until the current period when religious neglect began to take hold; consequently, its missions gradually declined, and the number of missionaries diminished, so much so that by the third decade, even those belonging to the Company of Jesus never again reached the same level of presence or effectiveness as before.

Yet it must be noted that before this decline in missionary activity,
the number had been greater; and throughout all these years, despite periodic increases, it never equalled the earlier figure. For in the year twelve [i.e., 1712], there occurred a severe mortality rate throughout the entire year due to three novelties: issues of purity, and when flooding occurred, resulting in famine. Many died from starvation and perished far from home, culminating in the complete collapse of that mission by the years 1714 and 1715.

One such individual, Dez Pafio Sender, departed for the Sundo on 24 January 1715. Another, Conguim, was born in the Province of Grand Era in 1636. He studied letters for several years with the Catechists, after which he left for Macao and joined the Company at the age of 19. At the time, he served as Breyter (instructor) at the College of S.B. Malij—Illo Celho—who, aware of the oppressive conditions prevailing on the frontier and recognising his aptitude, entrusted him immediately upon completion of his novitiate with the office of Sub-Minister, and later with oversight of the Quinta da Alba Verde. He fulfilled the duties of Sub-Minister for ten consecutive years, discharging his responsibilities with such diligence and satisfaction that he earned universal commendation.


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defects, and upon entering the year 1666, it seemed advisable to the Superiors to send Father Mandelos to Tonguim in company with Father Domingos Cucito, in order to undertake the journey, relying on his prudence and activity to overcome the difficulties which the Father was likely to encounter upon entry—difficulties similar to those previously experienced by Father João Felipe Marino when he had set out for the region in 1558.

Yet both the Apostolic Vicars and the King of that realm had issued prohibitions against entry into Tonguim for missionary purposes. The two Nephews arrived at Tonguim, where they found the missionary journey faced as great a difficulty in overcoming royal decree as it did in circumventing the prohibition issued by the Vicar. To overcome the first obstacle, it sufficed for the Father to conceal himself from the King—His Majesty remained unaware of his entrance. But to surmount the second obstacle, much greater effort was necessary.

Let Your Lordship ascertain the impediments to the Father’s entry; already, fear had been instilled in the Father through threats: namely, that if the King were informed, he would be expelled immediately should any priest enter without royal licence. Indeed, Your Lordship is already aware that Esfaldj Vlad Tecxhesiem had previously raised opposition during the dry season against the Father’s mission; and in pursuit of his own intentions, he declared, “God knows, and I do not wish to write further here,” while also complaining about the Jesuits, alleging that they had prevented him from obtaining permission. He strengthened his position today by gathering forces so that Father Vlad might remain firm.

Quisto, near Dug, went to endure suffering; Father Cucito adhered to us in Judecosse-nyo, yet neither in Mymos nor in tiramoy was fault found. Father Marino Mafera Eiffsona reached Tonguim; in 1558, D. despatched an envoy to the King, who then granted permission for residence—though only within a certain known limit. Father Henofre Borges, together with Joseph Eschenter, were dispatched in 1558, constituting a historical precedent for official action in that year.

In the year 1559, Father Henofre and his companion encountered a significant setback, as will be fully recounted by I. Hermo Chictor, who departed from Dou to confront Meyer, who had fortified himself strongly. In that same year, the kassopros arrived at Settionil; and in the following year, another Mill arrived—not the one concerning whom I shall later speak—Lohariy Ening Vous nad, along with Madarra of Tonguim, brought six witnesses: Joseph Otulose, Francisco Mansel, Cisjas Morty, Offey Serifio, as many as he sent, including his own son, to punish and apprehend Aguilly Gifari.

Thus concludes the account of Father Marino, leaving behind another Father in Tonguim, labouring with no small fruits, and specifically by Xual Vieras advising the Mission, as Mad had earlier written, concerning some matter requiring clarification. To resolve this doubt, Movali of Viskia and the elder Catechist provided the following testimony.


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--- TRANSLATION ---
153

The King ordered that this Dom Pedro, who had come from abroad, be detained and brought before him; only after being questioned did he grant him permission to return. The King told the Vergondo: “If you wish to leave my realm, go—here is your passport.” Likewise, I also heard from him that while passing through Dianan Navolta under authority of the State, the missionaries sent by the Propaganda were received at Miflad; and when it was reported that some catechists had fled from Denguim, the Apostolic Vicars seized the opportunity, persuading the parish priests to withdraw from that area and accompany them to Denguim. Eventually, they went there, and finally came to forget their original desire to separate. It would be better to abandon such ambitions and instead submit to the orders of this Viceregal Lord.

Indeed, Majesty, when this Lord chose to reside in Denguim, he pretended to be affiliated with the Fathers of the Company [of Jesus], although accompanied by new catechists appointed and instructed as such; yet ultimately they were accepted by the Christian community. This suffices as information relevant to the matter at hand.

I believe Brother Ignatius encountered numerous difficulties precisely at this juncture, not only because Domingos Cucibo wished to hide himself, but also because he resolved to remain in Conguim. He therefore arranged for a Christian mandarin, Pame Jacinto, who was present at the time, to act on his behalf. This latter, having been entrusted with the case concerning the proscription issued by the Lord Vicar, retired to the Enfica Eca; once there, he summoned all the Christians of the locality, including Madrue, with great solemnity. A notable insignia was conferred upon him, signifying high recognition—yet he would be acknowledged all the more if he followed the path laid down for him by the Lords Vicars and the Fathers of the Company, as decreed under God’s name. For in Christ they had begotten him: how then could one born of infidels be recognised as a bishop? Since the Lord has given him life, let him now live according to his vocation. Indeed, even now, in execution of a fully formed plan, I already have in my house the Reverend Domingos of the Company of Jesus, who preaches alongside me to the sons of the Company, watches diligently over them, and corrects them as well. May grace be granted through intercession! Finally, Professed Father Ignatius of Saint Domingos Cucibo remains in Conguim, and as such, continues to travel with the Brother to visit the entire Christian community. He spends the whole night hearing confessions; the Brother likewise engages in catechising; some preach the Holy Law and instruct in the mysteries of the faith so that people may be baptised; others preach and guide souls on how they ought to confess. With my own eyes I saw them thus occupied, beginning their work early, labouring diligently so that all might learn and practise these duties. One such exercise lasted throughout the entire night. In those times, the missionaries found little opportunity for bodily rest, so intense was their toil.


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--- TRANSLATED TEXT ---
Noucke was reluctant to work, for he felt compelled not to do so, as he considered the manner in which he would have to spend the night elsewhere the following day, and how he might evade the tambagas or watchposts—hence the reason he gave them.

On one occasion, he wished to remain awake in order to save the boat from a dangerous watchpost; yet, as he was extremely weary and the landing place still far off, he decided to rest briefly. Thus, he instructed the boatmen accordingly, and when the boat had reached a certain point near the shore—Dafium—he disembarked to seek a means of escaping the Tabanga. Meanwhile, the journeyer lay down to sleep, so exhausted that he did not wake promptly when the first dogs began barking at the approach of dawn. Had it not been for slight delays or misjudgements on their part, they would have been discovered. As it was, the patrol (Jornad) fell into deep slumber; and when they imagined themselves still far from Tabanga, they found themselves very close to it, and flight was no longer possible. They therefore awakened the journeyer and recounted what had occurred.

The journeyer was greatly alarmed; the Aldefer was immediately disarmed, and both the journeyer and his companions were liable to be punished with imprisonment due to the severity of the pursuit. Yet they comforted themselves, saying: 'We have no fear, for God will deliver us from this danger.' Thereupon Father Lucido was advised: 'Cover your head completely with your head-cloth, as is customary among the Tonguir who travel and sleep.' He then proceeded forward with great solemnity, like a Mandarim, lying down behind the others’ backs after this manner. Thus we advanced toward Tabanga.

Immediately, people emerged from the watchpost (Nabaraqsa) to inspect the cargo being carried. Since the boat bore no goods, they soon turned away, having initially intended only to catch a thief. Following this, they examined the conduct and probity of those present within the realm. They approached the journeyer Ignacio, examining him closely in the chest, presuming him to be some person of official standing. Then, turning further forward, they looked upon Father Diá above him, and asked the journeyer: ‘Who is this Emonem?’ The journeyer, composed and ready, replied as we had agreed: ‘This Emonem did not sleep; you yourself stayed awake—why do you now feign sleep?’ ‘You shall not speak,’ they responded. A messenger was immediately dispatched by the journeyer to send the boat onward. Once past the Tabanga at Derd, all gave thanks to the Lord for deliverance from such grave peril.

In these other holy exercises, the journeyer Ignacio Martyms spent several years prior to the arrival of Mislad and Father Manoel Ferreira. By then, Father Domingos Dulits had already gained considerable experience, and the journeyer Ignacio Martyms had likewise undergone extensive practice.


Page 295

1717.

The exercise having been carried out, Dr. Manuel Mello appeared very satisfied. He had greater need of Grinad than he had affection for Ignacio, who was assigned to assist Dr. Manuel Ferreira—an assistance in which he did not diminish a single point of his spirit or resolve—likewise striving to fulfil the duties of a catechist and ensuring the security of Sr. Pondo. Much concern existed that this matter might be endangered if followed through. Dr. Manuel Ferreira acquired the Province of São Mateus in order to undertake a certain mission within our Jurisdiction of São Maio. At that time, and even today, Christians belonging to religious orders of major solemnities would gather from all parts of the province; after attending Mass in church, they would request permission to hear the Agnus Dei and prayers addressed to the Father and the priest. No longer by mistake, but as customary practice, Christians of the Church would inquire of those presenting themselves for baptism the name Sabão; they knew Virginie’s name, and other questions posed by vicars to candidates as part of Christian instruction, and would allow entry unless prevented altogether, as with agensij [unclear: possibly unauthorised persons or non-Christians].

In that jurisdiction, Dr. Manuel Ferreira had determined to hold a feast when Christianity was undermined. He also dispatched an official of the Governor, sending all the necessary signals, yet nothing was perceived by any of the Christians. They were greatly disturbed. And upon being told, “Wait until summer,” demacara [possibly demais cara, i.e., "changed countenance"] and knowing he was immediately obliged, Sota declared: “I am indeed a Christian, the Governor’s official”; he came to arrest the Master of the Law, along with others acting against ecclesiastical orders established here. The catechists and Christians were left dismayed, feeling severely lost and without remedy. Entering with his usual manner, prudence, and singular ingenuity, from February until Stilidad [possibly Santidade, ‘Holiness’, or a misspelling of a liturgical period] up to the present moment, he proceeded with such natural skill as to carry all before him: he achieved both the first and the last success, for until now, within Constim Nesh [possibly a phonetic rendering of a local toponym], no one had served under similar circumstances without such foresight. He advised the Christians: “Do not flee, nor oppose with ill will”; rather, respond favourably to the divinely inspired petition, entangled though it may be in political calculation, for he was naturally persuasive—and while he ran forward, the appointed one succeeded happily. If one should draw near, instruct clearly to disarm; otherwise, flee.

When the Governor’s official concluded the interview, he departed at once, like someone going freely to the private chamber of the Superior. Calming him, explaining and excusing himself thoroughly—having failed to take advantage of the opportunity the first time—he entered. On another occasion, Father Manuel Ferreira smiled most pleasantly, extremely pleased—


Page 296

It appears there has been an error in processing the text you intended to translate. The system encountered a 'KeyError - "repetition_percentage"' and was unable to retrieve the original transcription for translation.

Please verify that the text to be translated was correctly input and resubmit it, ensuring that the full archival content is included within the designated placeholder (e.g., `{text}`).

Once the original historical document transcription is properly provided, I will carry out a precise, academically rigorous translation into modern UK English, adhering fully to the guidelines outlined above.


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155

In the previous year, more than twelve months earlier, the individuals involved were D. Diogo Vidal and João de Nogueira. In accordance with the King’s orders, Sr. Estanislao Machado was required to return; however, he feigned illness. The Company performed the royal duties up to Abarca, where, having returned, he had already prepared certain small vessels—magical in appearance—except for Sr. Estanislao, who fled secretly. He was subsequently killed while attempting to conceal himself, just as the current officeholder met a similar fate. Likewise, Sr. Manuel Bravo escaped shortly afterwards, but was later arrested and detained.

In the same year, by order of the Sr. Visitador, Don undertook a journey to Macao, and the following year returned once more to Longuim, bringing with him Srs. Diogo Vidal, João de Nogueira Jr., who were engaged in exploratory missions, and Sr. Pedro Luci, who remained in the Western region. Assistance was provided to Srs. Estanislao Machado and Manuel Bravo. Soon afterwards, Jornad Ignacio Cuyar Casa, in which Sr. [Machado] had concealed himself, was seized, and the interpreter was apprehended.

In the year 1748, arriving via the route from Poca de Lantao to Longuim for the second time, was Sr. Francisco Nogueira, accompanied by Sr. Manoel Carreira, who remained in hiding. Jornad Ignacio Martuny negotiated with the Mandarins so that Sr. Nogueira might once again obtain a palace in which to conduct official courtesies, and secured permission from the authorities for their return to the interior via the province of Quansi. Ultimately, Sr. Manoel Carreira proceeded overland into the province of Quansi, directing himself towards the Jornad Fefiscafe in Conhim.

While Sr. Dr. Nogueira was travelling towards Quansi, the ship Cláudio, under the command of the Governor of Bahia, arrived at Longuim. On board this vessel travelled Sr. M. Ferreira, carrying chests containing various goods and prizes, along with the image of St. Ignatius Loyola from Europe. No one dared to embrace or accompany him overland (had they done so, it would have disrupted an old arrangement); instead, it was arranged through the ship Olinda. It has been customary from Acymo onwards, whenever a foreign vessel arrives at any of the territories under our jurisdiction, that upon anchoring, officials dispatched by the King examine the cargo. Only after inspection by a friar from the court and another designated friar is permission granted for trade. The case concerning Sr. Manuel Ferreira could not be settled until the Capades arrived; even then, difficulties arose due to lack of a master metallurgist. Why these delays? What explanation could be offered? Perhaps due to the absence of a skilled alley-master. Some among them were only temporarily present, and what relevance did that hold? Indeed, four objections were raised, yet none proved substantial.


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--- TRANSLATION INTO MODERN UK ACADEMIC ENGLISH ---

[UNCLEAR: best interpretation] Brother Veronica dos Mestres Daly became very angry and deeply offended, saying further: “Brother Felénis Brar, did you also confront him, saying thus? ‘O Capado, should any part of this be reported to the King?’ To which that good man replied nothing at all, remaining silent before the Major in the presence of others.”

Upon completion of the ship’s inspection, ten individuals were taken into custody; upon hearing the clergyman’s report concerning that disturbance involving Capado, he was handed over under strong guard. Without further confession, orders were immediately issued for his public proclamation [as a condemned person], though all the while keeping watchful surveillance upon him. The Governor of the Province of Sôinom was instructed forthwith to arrest Doug Mestres Daly in Destrurra, and Diogo Vidal Thrisa Saude was likewise placed under detention at port. Sozo, who was present at the time—currently residing among them—was compelled to comply. Desiring to end his life for Christ, after only a brief span he departed. Following the execution at the fort, as previously mentioned, the decree was enforced; the Prince assumed authority over a matter in the Province of Kinison, in accordance with the provisions set out in Decanfi, and having thus been established, dispatched thither accordingly.

A certain servant, loyal to him from earlier times—the same Dr. Necessim—who had already returned from the Province of Decanfi, sought permission from the Governor Thelnad to pass through; however, upon reviewing the decree issued by the Nay, he was instead arrested, and forcibly transferred elsewhere under guard, alive but subjected to severe treatment, namely Mecesfarias Onagory Foreys and those under Jelhad, including S. Pinda. Meanwhile, on account of his patron’s favour and friendship, he continued labouring in that mission of Vlagery, which had now been entirely subdued. Thus ended the life of that individual to whom the Major Entrada and the settlement of Afloria had been entrusted, having directed the faithful along the paths laid down by the faith.

News reached the journal of Ignacio Martyn regarding the reported lineage of the Prince and his alleged fatherhood. When the journalist heard such claims, he exclaimed: “Could my nephew truly be the father of this child, if at that time he had already withdrawn from her?” The Christians of the community Souberas wished to know more, and when Ignacio appeared, remaining divided in his loyalties, hesitant and cautious in manner, it so happened that he was personally known to them as a criado (retainer), a well-spoken advocate, and closely affiliated with the Mestres Daly family; thus, tensions escalated at Court. Immediately, word would reach the Mandarins, and consequently, he had already been sent here under escort from Ferros to the Paby. Yet he had not intended to destroy Destrurra, only to kill.

But another, Poutray Tinong, had revealed to his friend the divine purpose God had intended; yet the matter passed beyond the control of the journalist Gº Martyn. In Lumã, where many instances occurred worthy of praise according to their understanding, the situation remained fraught with difficulty.

---

Notes for Academic Use:

- Terms such as criado, Mandarim, Nay, and Paby are preserved in transliterated form where no direct English equivalent exists, reflecting Portuguese colonial usage derived from Asian administrative and social contexts (possibly referencing Southeast Asian or Indian Ocean polities). These may correspond to local offices or titles within the colonial sphere.
- Capado literally means "castrated man" but may carry metaphorical or pejorative connotations in context; retained here as a proper name or epithet.
- Toponyms such as Sôinom, Kinison, Destrurra, Lumã, and Vlagery remain unstandardised and likely reflect phonetic transcriptions of indigenous or regional place names; they are preserved as in the original for archival fidelity.
- The text appears to be a fragmented administrative or ecclesiastical report from the late 16th to early 17th century, possibly related to internal conflicts within a religious mission or colonial outpost under Portuguese imperial jurisdiction.
- Orthographic irregularities and syntactic ambiguities suggest either hurried transcription, non-native authorship, or damage to the original manuscript.

This translation has been rendered in formal British English suitable for scholarly publication, preserving historical nuance while ensuring readability for contemporary academic audiences.


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--- TRANSLATION ---
156

None of these blows was carried out, thanks to the steadfastness and calmness with which the dangers were met. Yet Merk remained vigilant; when Cladiuscia—a Jew—was sent to the Governor of the Province of Sonnam, Elnicico Delanta’s authority being invoked (an authority even acknowledged by King Shalinhos Tapesito), the journey was displeasing in every respect to Vefério, particularly regarding the matter of C. Fte. Magicae. Incensed at what he saw as a just affront to Elenico Delanta’s authority, he declared:

“I deliver this Necesso unto the Prince,” saying to the Prince of Carnique: “Deal well with that rogue, for he is our disciple.” He had previously harboured foreigners who sought to commit treachery against our King through deceitful means—this Jeattivuco had learned from them; but who had granted him such authority? Dapadoulas was then dispatched with orders to release the Sobre. However, by the time he arrived, Merko had already departed. Through the intercession of Mandarim Dern Alvarã Del Ruy, Merko was instead assigned to the frontier regions of Tonguism and the Province of Canta, where he established a seat of jurisdiction in Cannind. For some time thereafter, the College remained there under secure conditions.

As it was proven that the theologian had escaped from the fortress via a concealed passage, the Superior of Stilias ordered Father Ignacio Marfyns to assume citizenship within the jurisdiction of the fortress. This appointment was granted by the Master of the Law, confirmed (vinguem) through an oral decree, due to his close familiarity with the principal Venhoge leaders upon whom the governance of the realm depended. Thus, when the new agent Globre, fearing the influence of the Dilly Saxhore, attempted to send emissaries under the guise of expedient envoys, he found himself obstructed—even though he carried the customary staff used by Mandarims, one which we could easily counteract through the Tabangas. From that point onward, no Jornad ever left the fortress without assured security when operating such vessels.

The authority which Father Ignacio Marfyns had acquired among those barbarians—through his familiar intercourse with the Mandarims—grew increasingly firm and legally recognised, albeit informally (pijviad), since it operated morally beyond precise prescription, being contrary to Wlay’s established order, yet still defended as necessary.

While Father Ignacio was residing in Cohe She, he undertook negotiations concerning residency rights and purchased timber at a time when the King had issued orders to acquire all available wood at Court. Upon identifying the timber in question, it was asked to whom this wood belonged; those present replied that it belonged to the Master of the Law, Piekrad. Much pleased, since he had not accounted for payment, Piekrad quickly claimed that portion.


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--- TRANSLATION ---
A morsel without office; soon the mark of Ruy was seen, and upon sight of it they immediately resolved to abolish it. Upon learning what had occurred, Jornad Ignacio at once reported the matter to the Fazenda Overseer, who then reprimanded that official of Ruy who had posed the question. In every instance,
No heed was paid to Ruy’s edict regarding Madeira wood—only four loaves’ worth returned to him. My affiliated Cau (as he was called) had something to declare concerning his small cargo? “Well then, go ahead: let him see for himself”—this alone sufficed for the said official to press urgently that the Madeira wood be confiscated and its mark removed forthwith.

On another occasion, our provincial agents, acting under a Captain governing the frontier regions, encountered a galley and inspected the freight, examining whether, in that year 1703, any goods had been concealed (many prizes, effigies, or other items; numerous chests from China, including a stone belonging to Captain Vendu, declared lost but now delivered to the Governor).

When the wind carried word to Jornad Ignacio of what had transpired, he immediately proceeded to inform the Governor, to whom he spoke about Em Jesti. Cindor sent word from Gna asking whether any coffer had been sent for my lord, or some notable object disturbing to my Master, who by royal writ served as Magistrate—as is known, buried among the frontier posts—whether the Captain appointed by Your Lordship, who governs that district, might not summon Jeco Spis Al.t., and be pleased to order its restoration. Respond promptly, however, take no undue concern—so replied the addressee.

Later on, the Governor ordered one of his officials to seize that particular cat involved. Now precedence was established; after inspection of all matters by Jornad Ignacio, confirmation followed, the council convened, the decree was issued, a formal statement drawn up, and the matter concluded.

In the year 1705, another incident occurred, even more remarkable in its outcome. By divine providence, all attributed the success to the great prudence and diligence of Jornad Ignacio Machins. He was accompanied by Father Francisco Wogueira, also known as Lamy de G. P. Mansel Bravo (it seems this name had been adventitiously adopted on that occasion). As the saying goes: fratrii iste tanguam Leo regnat [“this brother reigns like a lion”]. The venerable Father Wogueira ardently opposed the operations of the aforementioned party, praised for being good Zeb; yet, as was natural, he could easily intervene in those places where foreigners were suspected of illicit dealings. On the other hand, commendation was given for the proper conduct observed.


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157

That the said Zam had been betrayed, who, being a very astute man, was able
to feign admirably; having remained for some years in Mijam,
where he caused great scandal and gave rise to much murmuring, yet managed to establish
himself securely at court. He arranged for Safis to be sent as an intermediary to accompany Father
Manoel Camaga, Superior of that Vice-Province. Safis remained there for
some time until Father Manoel Camaga departed to visit his
Diocese. Upon learning of this absence, Leam seized the opportunity;
he proceeded towards Orching, where, after some time spent in concealment, Ecgaram
received letters from Macao, among which was one from the Provincial
intended for the Superior of the Missions, which he opened only after certain rites performed by the Superior. At that time, the Superior of the Missions was Saint Estanislau Machado,
who had recently succeeded Saint Abraham de Meyere. Among the points outlined in the Provincial’s instructions was the following: “Establish an Executorship for Saint Leam,” since the late Major of the Order, Saint Abraham de Meyere, had previously held such authority.

He did not delay in handing over his confession upon
reaching the coast, but shortly afterwards left again and seems to have met
with the Superior. After exchanging formal greetings, Saint Estanislau Machado inquired:
“Father Leam, what has happened?” Leam replied: “I already know, Your Reverence, that I am no longer fit to serve even minimally—such a burden weighs upon me; it is enough.” At these words, the Superior handed him the deputyship.

Once our Leam had formally withdrawn from the Company,
he immediately went to meet with the Vicar and the Prefect, although, just as the
late Saint Francisco Mogediva had deceived them, so too did he deceive those same superiors,
to such an extent that greater prudence was required towards him, a caution which was later confirmed
when a sum of 10,000 réis was offered as a reward for introducing a certain priest into Congrum—
a bribe successfully obtained. This sum was paid through Wuseny, who had dealings
with that official, though he was later reimbursed in full. Leam had gained entry under the patronage
of the Vicar Senbery: a designated visitor of that Province.
There was not sufficient time, however, for proper ordination or canonical consent, given who Leam was, nor had service or experience
yet fully revealed all that was known about him; yet even so, it was true
that they intended to promote him further. They ordered him to hear confessions, granted him limited faculties,
but without numerical designation. Ecgaram awaited final approval. Shortly thereafter,
he was provisionally admitted and disposed accordingly—before any formal accusations
had been brought against him by the Vicar, who wished to uphold the integrity of those in authority.


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--- TRANSLATION ---
They paid him 60,000 réis for his coracada; however, they derived no further benefit from it, beyond enabling the Apostate to boast before the Franciscan Vicars who had been sent.

He drafted a document setting forth accumulated grievances, in which he employed diabolical language, so much so that the entire province—our Holy Church abroad, particularly in Vedunia—accused them of Majesty’s crime, suspicion arising that these barbarous kings had always gone unpunished. In the list, Macabeecina assigned a second place to Mr. Abraham de Royer among the Franciscan Vicars, a third place to Mr. Estanislao Mexalado as Superior of the French Fathers, although he held only the rank of Licentiate; and myself also was included, inasmuch as in the preceding year I had been generally named among the Foreigners. Subsequently, our Church in Mafat followed suit, as did the Residence, where it was stated that Estanislao, Dom Seng Sebôsto Strangheiro, was to convene continuously with the Foreigners of the Eira. After this, Lord Bippo Olonense founded his own church, appointing as his companion Mr. Reg João de S. Elgostindo, likewise of Roman religious profession, belonging to the Dominican Order. The Residences were then disseminated by those directing Dongoing, who carried arms to the Venerable Dignitaries Amory and Baquem. It is also noted that Mr. Abraham intended to take vengeance, but encountered difficulty in being received by them, since he acted wrongly in every way, thereby provoking even greater hostility. Neighbouring regions indicated the end of Catholic churches, yet still refused to yield. Afterwards, this diabolical document was shown to the Armad Ignacio Martyns, who made every effort to suppress its dissemination; however, they omitted the expulsion, and indeed continued inviting others—even bearing arms—in spreading his diabolical intent.

Mr. Ignacio Martyns, considering the evident danger to the security of this entire realm—and foreseeing worse consequences if such matters were not immediately addressed—spoke first to the principal professor, declaring thus: “Take heed: one who has raised Tagas from infancy, under tent and staff like a dominical Pellice, I announced I would send forth from me always as if he were my own son; yet he persists in falsehood, in theft, and in vices; nor will he ever amend, however great the leniency shown. Finally, I find myself compelled to endure the glances of Minda Cape, so that his life might be spared. Falling under the authority of Minda Cape, this Franciscan Vicar found himself in confrontation; yet—

[Text breaks off mid-sentence, consistent with original transcription]

…together with Delas Vaim Costamay, besides which the French would assist so as to achieve fusobism outside the house, Cape. Now I have more—


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--- TRANSLATION ---

158

Note, recovered and drawn up on 24 December, by Master Daley-
sãs Britorg, addressed to His Excellency, setting forth certain allegations. Master Discípulo, who had written a name upon a paper and made it his duty to present it to His Majesty, was found in high favour with Your Lordship. Ever since, I have resolved to take alternative measures regarding the matter of enfedar and C.t., with this truth, so that such innocence may not be overlooked. The Counsel gave assurance to Master Discípulo of good hopes concerning the affair.

Eight days later, the journalists entered the Palace, as previously arranged, before the Desembargador do Laco and others present. They were assembled to deliberate upon imperial affairs and to judge the urgency of the current accusation. It was customary that reports be submitted openly on unsealed paper for immediate transmission to the King; however, submissions could also be made in sealed form. Team presented his document in a sealed envelope, as already closed. When the Counsellors received it, they opened it—first the Chief Councillor, to whom the journalist Ignacio Fisla had previously reported, as stated above—and communicated its contents privately to his colleagues. The said note contained reliable intelligence which the listeners heard. Dehuda concluded that once Afonubina delivered the paper, the King should be asked whether he wished it read aloud. He replied that he would declare the history between the Metry Daley, so that the King might not suppose himself bound by constitutional obligation, as we have finally sealed it. The King became displeased, stating: "The Metrageij shall carry it directly to the Council." The Council then opened the paper, but before Delor Arabo had finished speaking, the first Councillor declared: "This sealed paper contains nothing relating to the crime of this alleged conspiracy; it seems to me the bearer should at once be punished with twenty thousand caixas for daring to present a sealed document to His Majesty."

The King concurred with Don de Lavantamento’s proposal. This formed the unanimous vote; thereupon, turning to the first Councillor, pf. ochjostale d’Estava, who had been particularly insistent that matters not proceed as he had feared, the latter retorted: "No shame on you! Are you not also a Master Daley, concealing matters among the Mec? Daley!" The other councillors upheld the judgment of the first, and accordingly, Master do Carcera was sentenced to pay the sum of twenty thousand caixas.

Meanwhile, the remaining councillors formally submitted their report, affirming that the substance of the levantamentos (administrative surveys) was indeed material and specifying the names involved. This was forwarded to the Governor of the Province of Dônam, so that he might act accordingly, in compliance with the Royal Decree.

Costa acarya — Before the Tribunal of that Government.

Translation (Pages 304-391)

Page 304

--- TRANSLATION ---
The Governor: the French Vicars had shown little prudence in presenting the said document to the Governor publicly in the Confistório, promising him a sum of silver as favour. Upon reading the paper, the Governor became enraged and turned his face away from them, ordering them to leave this preferment forthwith.

Mr. Armado Ignacio Marfins, observing that the matter was turning badly, acted with customary prudence and availed himself of a Christian woman who had influence with a certain concubine to whom the Governor was attached; and on account of this connection, she was greatly favoured by the said Governor. This lady offered 5,000 xerafins, accompanied by a written petition in which she requested that His Highness be pleased to favour the establishment of the mission, urging the Governor to show compassion towards the foreigners and likewise towards the Christians.

This same concubine sent word to the Governor’s minister, giving him 2,000 xerafins to deliver to her husband. She instructed him to say the following: “After you have given this to your husband, tell him not to oppose this foreigner, but rather to show mercy towards the Christians.” The minister then delivered the money to the Governor, who accepted it—still more honourably, and without comparison to the offer previously made by the Vicar.

In response, the concubine declared: “Besides the Christian woman, my lady, I place my head upon the ground in submission, ready to obey whatever you may command me according to your will.”

However, when the enemy had barely departed, news arrived that an expedition was already prepared to attend the sentencing and tribunal of the Governor, who had been formally summoned. At this time, one of his servants followed closely behind with the intention of betraying certain secrets to the monarch, part of which concerned a sum of 10,000 xerafins. The Lords Cigarion and Gerad were also involved. The servant delayed at this post.

While the servant remained absent, he was received by the Governor under false pretences and admitted into the kingdom on the basis of 10,000 xerafins, along with the Frenchwoman Hederad. During the Governor’s tenure,


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--- TRANSLATION ---
159

The Governor was pleased with this accusation, as it opened a path for him to fulfil a deeply desired objective in accordance with the order issued by His Majesty. He immediately summoned the local parish priests and asked whether they had delivered the said money to the Vicar-General, their Lord. When they affirmed that they had, he observed: ‘From that European comes now a complaint,’ meaning that the aforementioned individual had no licence from His Majesty to remain in Contiquim and had already returned to Africa; thus, the accused could not deny this truth. Upon this, the Governor declared the sum of 10,000 xerafins forfeit, since they were deemed revenue due to the Crown, amending his royal decree pertaining to the royal treasury—so much so that the Vicar-General would be required to produce the 10,000 or face consequences. It was not the intention of the said Lord that the money should actually be exhibited, but rather that he might be driven into flight; hence the pressure applied. The nobleman was confined in a strict prison, a condition all the more distressing given the greater freedom he had previously enjoyed. Now deprived of liberty, he also lost hope of regaining his former status, for achieving this would require precisely 10,000 xerafins. Since neither clemency nor royal favour was forthcoming, the Governor intensified demands for payment. Having no means to comply, the accused grew increasingly distressed and eventually fled—as the Governor had anticipated. Yet he could not act openly against him while the accuser remained present.

At this juncture, Father Ignacio Martyn visited the Governor on matters of business, as other gentlemen were likewise doing. Upon entering, the Governor remarked to those present: ‘Here comes the Master of Law,’ and turning towards him, asked: ‘Brother, is your noble namesake here too?’ The friar replied: ‘Not that I know, sir, though I suppose not.’ To which the Governor responded: ‘Then he is not provided for—he has no fortune.’

News was made public that the accused had fled. The Governor, wishing to pursue the matter further, dispatched emissaries to the village of his origin. However, the villagers, having received no clear communication and considering the amount demanded excessively high, resisted the demand. They protested formally against such imposition, declaring themselves bound by customary law regarding such claims. Upon learning that the accused was now secure, the Governor summoned the entire village council.


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The villages, and scattered settlements known as aldeias, which were questioned as to whether Master Daly had resided there—each one denied it. When asked why no one dared remain in the said village for as long as the penalty lasted, they responded that, according to the Governor’s account, no one wished to dwell in a place where such a man as Master Daly, who had been accused of serious misconduct, had once lived. Could this matter be settled by written declaration? Having completed this inquiry, and since the accuser did not appear, the accused was released.

The Lord Vicars expressed their gratitude
to Brother Ignatius for his efforts, and he acknowledged having incurred expenses in carrying out his duties; they deemed him deserving of recompense, under God’s guidance, so that the Church might not be entirely abandoned in that district. The wretched accuser, whose life ended at Aportaria, departed into an abyss of sins in which he had lived despairingly, even shunned by the very Gentiles themselves; he suffered such extreme deprivation of basic necessities that he was compelled to serve others in order to eat. Ultimately, he died in 1719. Yet, despite how he lived, divine mercy, moved by pity for that unfortunate soul, never failed to grant him signs of grace: first, when he wrote a letter to his superiors in the mission, stating that he intended to repent of his sins; however, he remained content with mere intention and never carried it into action; secondly, when, near the end of his life, struggling with mortal illness, someone urged him to confess his sins publicly—and he did so, declaring openly his transgressions, particularly those committed through concubinage, which he continued even at that final hour. Nevertheless, after confession, he was absolved in due form on the following Wednesday.

There follows a brief account of the life, and likewise of the death, of Brother Ignatius Marinho, presented generally here; now, certain particular virtues shall be examined more closely—especially those in which he excelled. Among these, charity holds the foremost place: a charity directed towards God, and a charity shown towards his neighbour, evident throughout the whole course of his life. His charity towards God was manifested in his observance of the commandments and in his zeal for the honour of the same Lord.


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I feel confident in the work which placed all its hopes and aspirations in Him, desiring and dedicating all his knowledge to His worship; and finally, having attained a profound love of God, he endured hardships and exposed himself to dangers solely out of zeal for the salvation of souls, making himself, like Saint Paul, all things to all people. Yet in doing so, he suffered great physical affliction, weakening gradually in body, solely for the sake of achieving this end. What shall we say of his humility? He left us a true example thereof; for when his superiors proposed advancing him to a higher office within the Company, even offering him the priesthood—though he was most suitable—he declined, expressing deep spiritual consolation at remaining until death in the humble rank to which religious obedience had assigned him.

Several years before his death, the Superior summoned him to the residence of S. I. V., appointing him Procurator and Dispenser. By this time, however, due to his advanced age and declining health—already significantly weakened by illness—he could scarcely perform his duties. Nevertheless, Brother Catharino continued in this role as long as he was able to rise from his bed. In the final stages of his illness, borne with patient endurance, and prolonged over some time, he remained entirely resigned to the divine will. On 12 July, he passed from this life to receive his reward, having been found a faithful servant, fully prepared for eternal life.

This account is abridged due to the brevity of the life led by Father Jodoro Leti (born in Marcia on 24 April 1785, who studied in Rome), who earned doctorates in Theology and Medicine. He was already 28 years of age at the time of his entry into the Society. In the year 1789, he departed in search of a physician willing also to serve within that vast monarchy. The doctor Jodoro Lui, already called by God, embarked with the Company, where he demonstrated devotion akin to that of Friar Di. In the same year, he set out for Lisbon, then from Lisbon to Goa, and from Goa to Macao, where he completed his novitiate and was subsequently ordained.

Although our mission earnestly desired and requested this skilled physician—indeed, as the Lord willed—it was not accepted; thus, the new doctor was not appointed.


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as they hoped to obtain permission to return to Macao, in accordance with divine Providence, which was calling Father Lecij to the mission in Peking. Having decided upon Macao, he accordingly entrusted the College to Father Visitor Francisco Negro, arranging his journey to Conguim, with whom he set out for the said mission, arriving there in 1693. Soon afterwards, he began studying the language and applied himself to it with greater willingness than he had previously devoted to Italian; yet without success, since a more systematic method was clearly lacking—one which those in Conguim could have provided. Several lay brothers were present; Senhor Bippo Olomenice spoke better; eventually, when no other option was found, Father Lecij took matters into his own hands.

He had not yet completed two full years in Conguim when he became hindered from working due to the persecution mentioned earlier, which compelled him to go into hiding. After several months had passed, and the severity having somewhat abated, he resumed working as before. But since this danger had not entirely ceased, he was often forced to conceal himself in a certain attic belonging to the Governor’s official residence, where Master Daley resided. Upon discovering this, he was immediately ensnared in the net; thus arose Saint Maj Vendedio, from whom, in consequence, the catechists Chiypany and others were seized and treated harshly, while provisions were also withdrawn. Father Lecij remained imprisoned and warned that he would be released only upon fulfilling certain conditions regarding ceremonial observances, saying: “Wait, gentlemen, I shall free you; but you must descend from the cabin,” as he told them he required them to do. For, as the Tongkin robes had sleeves too short and narrow, with the sleeve-ends turned up, rendering them unsuitable, Father Lecij tailored the sleeves to fit properly at the shoulder, cutting them wider and adjusting the length of the sleeve accordingly.

The Governor’s agent, having already secured the pledge, summoned an assembly, issuing an edict ordering that the rite be performed solely according to the prescribed form. The same individual was the Governor of the Province of Haydicang, a certain Adalgo, officially styled "Ginica" by title, who maintained servants who did not stray far from the Tautiero, and to whom he gave authority. Governor José dispatched this edict accompanied by armed guards. Here follows its content: “In the principal village, where commercial activities take place, no…”


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Nor did they intend to enter another village until Mars had concluded the matter to which they had been assigned.

The aforesaid officials reported that in that particular village there was considerable silver, as one might expect; yet when they attempted to seize it, they encountered uncertainty and resistance. Thus began their complaints: ‘This master of ours has already oppressed many poor people, and we have gained nothing by our efforts. Now he intends to deliver them over to the Governor; and unless he gives us something beforehand—otherwise, when he arrests someone else (the same Governor, who disgraced himself), a hundred men of goodwill seized him (P. Mansel Bravo), because he had sent another man to prison on a more trivial charge.’ Amid these tensions, the leader suddenly stepped forward, declaring that such offences were deeply entangled in this affair. The elders then said they would hand over the priest to the village, provided he be allowed to remain during Lent. The Gecamün (so the village council is called) resolved to leave some men as guards while the priest gathered to deliberate upon the matter; but they were divided in opinion and became agitated, so that no one dared deliver the priest to the Governor’s agent, as we previously described.

Finally, they said: ‘At least let it be done quickly, if indeed it must be done at all.’ With this resolution, orders were immediately given for the priests to return. Meanwhile, our Father Luci remained in prison, utterly abandoned without knowledge of his path or direction. He wandered without reaching any temple (pagode), where the Bongo might secure him safe passage. By divine grace, however, he managed to arrange food and rest before nightfall.

The catechists and Christians from afar,
who had been under surveillance, were held securely in the same village throughout that first year, where they had originally taken refuge—the very place their adversaries had first sought to attack.

In another village within the same province,
Father Luci visited the earlier Christians established there. When the pagans (Gentilis) of the neighbouring village learned that the priest had arrived, they sounded their drums in order to ambush and capture him. But the Aryshboi—people who, on no account, would allow Father Segundo to remain—spoke persuasively to a certain chief, moved by compassion for Father Vicente, his son. When the barbarians arrived at the place where the Christians had assembled,


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Christians were to offer prayer and Mass, and having made intercession, they would be enlightened; yet they grew weary, saying among themselves: “Surely the same man has entered the village of Mofia—he is not here; where could he be? These rascals have hidden him in their house.” They said they would search all the homes of the Christians, so as to divide them and bring clarity. But after running about in vain, they resigned themselves, convinced that he had already fled, taking with him whatever he possessed. Nothing more was feared than having to return empty-handed, facing disgrace—how greatly they dreaded losing such an opportunity.

On many other occasions, God delivered the defender Luís from similar dangers. In these trials, he placed his trust wholly in divine goodness and in the special patronage of the Virgin Lady, to whom he was most devoted. Indeed, the fact that the missionaries labouring in this mission were preserved must be attributed to a particular favour of Divine Providence. Much progress has been made in the cultivation of the faith; nor can it be denied that, besides ordinary divine assistance, miraculous providence also aids the missionaries. Yet to Father Luís, God granted aid of an even more singular and miraculous kind. I believe I must affirm this, based on the daily experience of the Msharava people.

None of us would dare enter the cabanga [ritual enclosure] uninvited. In the year of the plague, however, Father Luís showed no hesitation. He entered the cabanga with great boldness, relying on the confidence he held in his catechist. Near him, his catechist knew how to respond fittingly before the dibanqueiro [ritual officiant]. Immediately upon arrival, without asking permission or undergoing examination, he unfolded his satchel and began preaching. None of us would venture into a village so insecure; even now, we still hesitate to approach Christians who are under suspicion. Yet Father Luís would go directly into someone’s home—even into the house of Vice-Vocea—to visit the Christians there, showing little concern. None of us carries anything beyond a few books, perhaps a breviary and some devotional texts. But Father Luís did not limit himself to ordinary religious items; he also brought sacred vessels, images, and vestments, which he had purchased and prepared for the Christians to adorn their chapel. Not merely a single crucifix, or a chalice, and so forth. This cannot be attributed to anything but Providence. He acted with unwavering courage.


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The Christian community of Tracajá and Eumanas: for their catechists were
the best; indeed, the most fruitful year was 742. God granted them
the reward of their labours, though they had always faced greater hardships, since
among the countless difficulties of this mission work, some fell ill, others succumbed to exhaustion, and still others abandoned their posts. It cannot be said that survival amidst such perils was mere chance, given how many dangers these missionaries had already endured. Clearly, divine Providence, through extraordinary aid from God, supports His missionaries; and to Father Lucij, this aid came in an even more direct and miraculous form.

On 24 April 1783, the Lord Patriarch of Antioch appointed Macas
and judged Father Midoso Tucci as Superior of the Mission, assigning him to serve
in place of our late Mission Superior, the lamented Prelate: thus, promptly complying
with the directives of the Superior, he set out without delay. Subsequently, upon the dissolution of the Court (Cortiça) under the authority of the Lord Cabricada, Macas was reappointed—though his tenure was brief, owing to the enduring sorrow caused by the loss of the former Superior of the Mission, whose absence was deeply felt. Nevertheless, he remained hopeful of seeing her again. The Provincial then granted him permission to return, formally appointing him Superior of the Mission.

He arrived at Lencéis, where it became necessary to request certain
mercy provisions until the completion of that arduous journey. He undertook the voyage with due caution. Once completed, he proceeded swiftly onward to Longuim, where he immediately assumed the post of Superior, drafting official correspondence in Portuguese dated that same year, with full satisfaction expressed by Melita. During this period, while the Most Reverend Lord Clarence held office, the Illustrious Lord Babrianda
was appointed Apostolic Vicar of Tongocim by the Right Reverend Father Trey José de Les (a long-serving missionary, worthy of this new dignity). However, since the Illustrious Lord Patriarch, citing canonical precedents and ecclesiastical custom, established differing determinations regarding the status of Apostolic Vicars, particularly asserting that none should be recognised as such by this Province without explicit authorisation from Rome—and considering that the aforementioned Lord Clarence had previously served as Administrator of the entire Province, and given the continuous presence of the Reverendissimos Mshtur (who remained ever faithful)—it followed that the appointment of Father Parente as Apostolic Vicar of Tonguim was not acknowledged by our Missionaries.


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In the same manner as the Lord of Olonense had remained faithful, nothing was seen—nor at first, even—until the Superior Lord acknowledged it, requesting the necessary licence for all his subjects to administer within the Vicariate of the said Most Reverend.

Mr. Dom Pedro Luci completed his triennial term and handed over the governance of the Mission to Mr. Estanislao Maccado. Some time (very much) before this delegation took place, letters from the Lord Laurence, Most Reverend Sir, had been dispatched to the Illustrious Lord Patriarch, who in turn issued a respectful reply addressed to Mr. Luci, in the following terms: "Mr. Dom Luci is to depart within three months for Rome, via the Roman Curia, in order to present himself before Our Lord Clement XI, and within said three months must set out, so that we may proceed with the appointment. The Illustrious Lord shall be bound to instruct Lord Laurence to appoint an executor of this decree."

This Lord immediately wrote to the Superior of the Mission, ordering him to despatch Mr. Pidro Luci to undertake the journey to Abyssinia, as specified in the written decree, a copy of which was enclosed therein.

The Superior, Mr. Estanislao Maccado, replied that he was astonished at being required to obey such an order concerning Mr. Pidro Luci, especially since the latter had been negligently charged with duties; furthermore, due to the recent occurrence of the general chapter, sufficient time had not elapsed. He added that, while he did not question the innocence of the Superior, nor his duty to comply with the command of His Lordship, yet as a poor religious, he found himself under grave constraint when issuing orders of such weight. Nevertheless, he stated that His Lordship might rest assured that Mr. Pidro Luci was ready and willing to obey the decree of the Illustrious Lord Patriarch, and that he himself was equally disposed to carry out the wishes of His Lordship.

Regarding the despatch of Mr. Luci, Lord Laurence never responded with a single word, but continued insistently urging his departure. I, standing in the place of Luci, viewed this pressing demand as a serious affront to authority. Mr. Casty, who was writing at the time, remarked that this Lord acted as though he held full power in the matter, wielding authority as if entirely autonomous.


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As the public was present, he could not leave the Governor’s chamber in the Province. Fine vessels were heading for the coast on the customary days, where daily reverence was paid; yet knowledge of Christianity within his Vicariate remained deficient. His native clergy—Tonguineneces by name—were entrusted with governance: they administered, performed the sacraments, and so forth. Whenever a European cleric arrived, hoping to labour in the Lord’s vineyard, the indigenous priests would receive him with such resistance that the said gentleman would, without finding any hope or support there, return disconsolate upstream.

Father Jidmo was deeply beloved throughout the entire Christian community. Even those churches belonging to Lord Aurencio were joyfully attended, as the Christian populace observed with satisfaction how their clergy acted with zeal for God’s honour and the salvation of souls. He overlooked nothing, reporting all matters in writing to the said Lord, earnestly desiring that His Lordship would provide a remedy. He became overwhelmed by the volume of correspondence—so many letters, each more urgent than the last—that he could scarcely manage the sheer necessity of conveying every detail. At length, he sent a single letter to the Father Superior of the Mission, stating: “The letter which Your Paternity wrote me on such-and-such a day, I received here at the House of Santo Christo.”

Lord Aurencio greatly desired that Your Paternity should depart from Tonguimum, both on account of the divine office and due order; however, Your Paternity remained, and died in Bonguim. Later, Lord Aurencio Dario also went to reside there.

When our most reverend superiors saw Lord Aurencio and Your Paternity together in the hall of Donquim, although it was known that Your Paternity might have been deposed, he still commanded the clergy and publicly declared himself in possession of his Vicariate. The same applied to Guy dod bepuy in oceu, but good Father Licei—although deprived of the church’s benefice—never considered himself legally removed from office. Rather, he continued uninterruptedly in the duties of a missionary across numerous distant and opportune locations, as occasion arose, unashamed even when publicly affronted; for he felt no guilt.

Regarding the religious who were present in Bonguim at the time (including Father do Pel, Friar Thomaj Cetre), none reported to me that any document existed showing that Father Licei had been formally suspended.


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Chapter XXVII. On the Union of Christians, and how certain
Catechists and Clerics dared here:
Blicarhiá, very well aware, knew full well that such things
might easily occur, and indeed some had already happened; this was confessed
through the Father as intermediary, that the Clerics lacked the means to administer
the Sacraments, having broken off due to necessity in that matter.
The elders were present at Dantey. While I was in
the Province of Agram, where this incident was recounted,
I came to know the principal Christian involved. To this man,
it was still frequent that Lord Otaviano took comfort
in associating with Luci whenever they met. It occurred
on a Sunday when Luci went to perform the prayers at the Magical Church,
specifically the Republican rite, following the previous Lord’s
devout application completed at alcuira. He said thus:
“Luci has lost the power” (explained by the Tranguiy as dispensed
by these words: mais peça-i, “lose the power”),
because he persistently refused, walking about idle, considering it a sin
to break the Lord’s rest throughout the entire day and much of the daylight hours,
which were spent in works of service to God and to the Sim-
ximo. These are the words by which Lucci is said to have lost
his power. Yet no one foresaw such an outcome. Having said this,
he departed, and no one knew how to respond to him; however,
he carried great authority, for he had previously served as
Captain of Infantry.

Don Rídoro Licei wrote to the Sacred
Congregation of the Propaganda Fide, informing them of all that
had transpired; he had also written to the Lords Piguris.
Regarding the reply concerning the Lords, none was received. As for the response
from Walzeci, it was no longer necessary, since by then
the Lords had already acknowledged the deed. Voluntarily, Dominyko,
this worker has laboured diligently in the Lord’s vineyard;
if firm foundations of virtue may be laid, like cornerstones,
it would seem wrong to remain silent about those matters
in which he most excelled, yet he left behind ample example.
Motivated by insatiable zeal for the salvation of souls,
all his labour seemed directed towards achieving this end—
entirely devoted within the Confessional; but of these, one
ij Solemny constitutes the greater part of today’s account, as herein described.


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164

He was so weakened by years of missionary labour that he became greatly debilitated, to the extent that the Superior General deemed it necessary to intervene and impose regulations upon him: ordering him to limit the duration of his confessions, to come at a set hour to take some rest, and above all, not to speak without due pause. Despite his frailty, he remained most observant, desiring likewise in others—especially those under his care—that they should be separated from all worldly distractions and devoted to God, encouraging everyone through his exemplary conduct. Wherever there was opportunity to practice discipline, he did not allow himself to neglect it. He fasted beyond the prescribed fasts of the Church (though exempt due to age, as he was frequently unwell), observing the entire season of Advent, every Friday and Saturday, and throughout Lent; indeed, he fasted the whole year round, for he never took breakfast nor supper. The only distinction was that on days when he broke his fast, he ate less, and counted such days still as days of abstinence.

He travelled throughout all the provinces of Goa, administering the Sacraments in every church of the region, reaching even the remote village of Boelind, where no foreigner had previously ventured, nor any hidden place remained unvisited. He would not cease visiting even during the most oppressive hours of heat, provided he could assist in the salvation of souls who died in the service of others.

The fever by which the late Father Velho was afflicted was malignant, and of it he died. I accompanied him in his final illness with deep affection, along with many close friends. He received the Last Rites from the hands of Father Viegas, a fellow Jesuit. Also present were several religious brethren, including Father Domingos, recently professed, and finally Father António de Melo, who passed away after a prolonged illness lasting many months, brought low by numerous hardships and journeys. Each year he undertook a visitation circuit across vast distances, ascending steep mountain paths, descending into extended valleys, wading through muddy terrain, traversing riverbanks where water flowed thick with clay. Often, blood would run from his feet due to small creatures akin to leeches. Many times he walked long distances beneath the scorching sun, crossing arid lands where thirst tormented him, yet he drank nothing—such was his resolve, imitating St. Jerome, who once endured twenty-four hours without water in his monastic cell.


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Sustenance for the body, likewise from the same stronghold, was provided only once every twenty-four hours.
Doras would kill the deer, and as I walked on occasion through
similar mahys [forest paths or trails], we observed that the elders watched me
walking, and by reason of my lack of agility at Leci beha, and after-
wards I moved with greater ease. We were content merely to
visit Eluma Province; its extent was such that one could discourse at length upon it.
We were content simply to enter from the coast to the inhabitants of
Eluma’s Province, yet desired to proceed further into the interior.
We spent the day in February ever more disconsolate,
than that one, in which there was less labour. This chest had been carried off,
around the year of the persecution; he requested permission from the Superior Governor
to come assist the Missionaries in China during the fifth
year of the persecution. When we gathered together in
Kesat, where initially the confessors sought leave from the Superior
to go everywhere, finally, to please him, we always deemed it right to yield, and even though in confession
in físlm [possibly a corrupted term, perhaps meaning 'briefly' or 'in short'] little time was allotted, Nelly spent a great part of the route;
after the public confessions were concluded, or proclaimed, all of us marvelled thereafter at Brazil. Meanwhile,
whoever could assist the Christians, the obligation caused one to turn over events repeatedly in
order to safeguard conscience and navigate affairs. To whatever
place he was sent, he enquired after those imprisoned, asking about their condition, so that books might be denied or directed accordingly; in this, Eirsha showed greater
compassion than dishonour: this is proved by The Suceedos –
in the Vision of the Book, where the Superior was confined to bed
due to a sharp pain that tormented him day and
night, as recounted to me by the steward of the infirmary residence.

The relative of Donte of that district
had previously reported that the Superior had been chosen there, and it was declared
that the Superior resided at that stronghold, and had been summoned to ascend
in order to petition Father Goste Sacramentas at that place, who
had not confessed for a long time and was now in danger. The Caslegistus replied firmly
that it could not be done, because the Superior could not go, nor indeed could he
rise from his bed. Upon hearing this, the Superior, realising he might die without succession,
and moved by Eirsha’s great charity toward the needy,
immediately rose from his sickbed, having arranged his priestly vestments—did more than he was able.


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He was able to return home to the sick person, where he administered the sacrament of Extreme Unction with great devotion and consolation. Upon returning, he went back to bed with greater difficulty; yet the Lord rewarded His servant for such singular charity, for—though no one knew how—he suddenly recovered some days later. This was not the only occasion on which God granted him miraculous recovery, but also on another occasion when he was gravely ill in Miest (Muidi) delud Malima, particularly when, after only a few days, clear signs of death were evident. Neither the physicians nor the surgeons attending him at that time expected him to live beyond that day. Yet suddenly, he recovered from the fever, to the astonishment of all, and soon convalesced, resuming his work as was his custom.

Another matter concerning Nurea had escaped my memory: whenever he visited the villages, it was customary for him to enquire whether any Christian man had married a Gentile woman, or any Christian woman had married a Gentile man; for some Christians—either due to poverty or desiring greater affection—would contract marriages with non-Christians without any fear of God, thereby leading their children into spiritual peril. She therefore ordinarily instructed them to bring their spouses to church, and also their grandchildren. In cases where there were known to be such families—as indeed there were—she would take every possible measure to ensure they came to church; afterwards, she would request that all the grandchildren be brought to her so that they might be baptised, especially while still infants. Where this was not feasible through ordinary means, she would send (if necessary) a catechist or a designated Christian, by whatever means possible, to administer baptism conditionally. Should all such efforts fail to achieve the desired end, she instructed the elders to memorise the form of baptism, so that they themselves could administer it at the first opportunity, provided they were duly advised that if those children entered eternity un-baptised, they would be lost. Christ’s command remained paramount.

Moreover, she went even further: upon discovering that any Christian was about to contract a marriage alliance with a Gentile, she would immediately intervene and, upon his return, compel him to bring not only himself but also his future descendants (grandchildren), even if the parents among the Gentiles were unwilling. (In this regard, the missionaries often struggled, having previously urged compliance with ecclesiastical law; nevertheless, such unions persisted, and Tonguism—a local customary practice—still prevailed, despite the lack of proper explanation being given, which ought to have been provided, especially considering the spiritual welfare and salvation of these innocent souls.) For according to this practice,


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Aley Conquínica Menbucma acted unjustly and cruelly, for although the child followed its mother into bondage, it was the father who remained free while the mother was held captive. Thus, the child would have no claim upon the mother’s status, and would itself be as free as its father. Indeed, Lord Luís had already sent many souls from that region to heaven, and many of those children were honoured even before the fall of the capital.

He never gave way to envy or resentment; he offered neither resistance nor complaint against royal authority. As long as he enjoyed good health, he continually sought to labour. Throughout this time, he devoted himself entirely to studying the Konghak (Conguissico) scriptures; indeed, it was from these books that he drew the time and strength necessary for his application to them! Yet even in moments of rest—when sleep might have been taken, or errors in scribes’ writings corrected—he would instead seek images or hangings for Christian churches, or attend to the embellishment of sacred vestments, or instruct new missionaries, or guide catechists in their duties. He was deeply beloved by the poor, leaving behind not great wealth but a profound example through his life: always the most humble, the poorest, exceedingly austere. One recalls how tightly we pressed him regarding matters of faith, and how clearly he demonstrated his fidelity anew; despite having had his arms severed—by order of the king—at a place deemed insignificant within the realm, and thus greatly diminished among his kin in the north, along with the executions carried out upon his family.

Ordinarily, Aley Melah visited the Cairowy communities—those marked by suffering, or by acts of devotion, or by steadfastness—although many of the Fathers assigned there remained only because they were either too old or no longer fit for active service. He would examine the aged vestments and religious items, becoming greatly pleased; then promptly send them to be cleaned, carefully preserved in such a manner that they could be used again the following night, ensuring nothing was lost.

In his old age within the Mission, and especially during the period when he served as Superior, he displayed great prudence and care. Each year, he handed over the account books and records to his successor, remaining deeply consoled thereby. For throughout the entire year, Our Lady had granted him the grace to receive some assistance from the military quarter, though strictly limited; he had lived solely on provisions offered to him, which his own family had provided.


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1707. 166

The Father Luci also excelled in the virtue of patience, which he practised not only in external matters but also inwardly, within his own soul. To this end, he displayed a serene and immediate contentment, enduring many things with greater forbearance than others—more indeed than one might expect from any single individual; as many have said, they had heard it reported. The extent to which he bore patiently with external trials may be gathered from what follows. I still recall two particular incidents that occurred shortly before Father Luci departed on his journey to Mabara. As he passed through this region, there resided here a European cleric who possessed a small boat, along with catechists known to the said cleric. Upon hearing news of this missionary’s arrival, the cleric ordered his catechists to follow Father Luci’s boat so that he might visit him, expressing great eagerness to come aboard, asserting firmly that the pagans would not hinder him, and without delay beginning to make his way toward Father Luci, who then posed this question:

“Father, how do you find your ministry progressing? Is there anything troubling you or causing you distress?”

Father Luci responded to this inquiry with great composure and humility, as was his custom, giving an account without complaint. Now, there was a certain catechist whom the Father had appointed to a position of responsibility, attributing to him the title of principal assistant in recognition of services rendered, for which the man ought to have shown gratitude. Yet far from doing so, the catechist behaved instead with ingratitude: when approached by Father Luci, he refused even to utter a single courteous word; rather, he remained silent. Nevertheless, given his audacity, he became the first among the catechists to lose favour with Father Luci. It seemed to Father Luci advisable to report the matter to the Superior, requesting that some redress be made for the affront. However, the Superior acted only to the minimum extent necessary: upon receiving the letter from the aforementioned Vemelão concerning the incident, the Superior was greatly edified by Father Luci’s patience. He reprimanded the bold catechist as severely as circumstances required, promptly expelling him from the House of God. The dismissed man, overcome with remorse, pleaded earnestly with the Superior to show mercy. But the Superior refused admission, rebuking him further, saying: “I have nothing to do with you; your insolence has offended me, and you shall no longer have a place within the House of God, nor shall you receive compassion here.” Only upon intercession by Father Luci was the man readmitted; yet even then, the Superior declared: “Let him be received, if you so wish—but enough! Let there be no further discussion. I have already shown sufficient indulgence toward Vemelão.”

Thereupon, the catechist fell prostrate at Father Luci’s feet.


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--- TRANSLATION ---
From Brother Luís, humbly requesting forgiveness and asking that he be girded with the cincture once more so as to be readmitted. It was indeed a censurable act committed by Father Gibor Luís. In this case, had it not been for his great patience, the offender would swiftly have experienced the full weight of disciplinary action; for the Superior returned the petition of Brother Luís favourably, agreeing to receive him back.

His first devotion was to the Virgin of Elhora, in reverence for whom he fasted every Saturday, besides observing additional devotions to Our Lady with deep piety. Yet more remarkable was the tender compassion shown by the Blessed Mother, who never failed to assist him in every undertaking, always granting evident signs of her patronage. During his voyages—especially those perilous missions—he placed unwavering trust in the intercession of the Immaculate Conception, offering up his life to her and beseeching her aid through companions who accompanied him, performing acts of sacrifice. He always believed she guided him to success; indeed, he carried a written pledge of assurance—not merely enabling him to overcome enemies in physical combat, but also spiritually, as will be seen in the following instance.

While I was visiting the Province of Quien, accompanied by an experienced catechist—who previously had travelled with Father Luís—we passed near a certain mountain. The catechist then recounted to me a strange occurrence at that site, stating that before Father Luís visited this province, demons frequently manifested upon this mountain, holding it under their grip as if they were principal adversaries of the human race, Megazid—how greatly could error prevail, and what power could drive them away entirely? They fled only when Molley Pejedar (i.e., Father Luís) passed through there; and from the moment that Father Luís blessed the mountain, dispelling the demonic presence, no similar evil occurrence ever took place again on that hill.

The following inscription was placed above the tomb of the Venerable Father Gibor Luís, composed in the style below, though reflecting widespread recognition of his virtue: "For as much holiness as he displayed in life, so too was he deserving of praise after death." This took place on 2nd November MD [1500], in the presence of Mr. António Velho and Francisco Chaves. At the Residence of St. Sat, where he had recently arrived after visiting the frontiers of China Deluma Malina Solapada; yet four days prior to his arrival, while still en route and near the mountain, the matter remained unresolved.


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167

[He] had declared it, for although still writing through suffering, at the same time he wrote to the Father Superior in these terms: 'By day I fare well; the people write only from Noutre. I have some difficulty with affections.' On that occasion, as now at São Chaves, he said within the same caste. Father Celso remains in Rímiót. If Cedeco wishes, I shall say that there is abominability among them concerning the Saints and Nébuid. The Apostolic Varns still felt disposed to labour here, should God will it. But disagreement is judged. Concerning the Father, already long since afflicted by great labours endured—yet that Mission, for a period of twenty-six years up to the present age, observed [his work], granting him the reward of seniority—I made candomos with Muyba, longing for the property of our Company, offered again through Muyhos; some claimed precedence, but none could produce Vetor’s lajima. O. Tongquin was present at the interment, yet behaved so wildly in lamentation upon Piy's death, that the instructor Medtre appeared, and the crowd surged forward; tears streamed uncontrollably, disfiguring the face, yet groans and wails were heard throughout that funeral. More than tears—moans, sighs, outcries.

Note by D. Valentim Ferrão.
Conf. Comm. Rep. dect. B. de Inf. Mat. C.V.
9438. 6780. 394. 398. 3f. 12.

Angelo e fez Catlequisda baptised — — — 150.
Francisco Borja Cap. — — — 170.

In the Residence of Lang Dinh:
Number of Christians — — — 2,560.
Cem Dou Thanh — — — 3,065.
These numbers of Christians must be added
to those of the Provinces, and those of baptisms, along with the Catechists.

Still outstanding are those from Nghe An and Duceg Residencies,
as well as those from Bo’ Clinh. Ha.

49
VI
34


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--- TRANSLATION ---
Index
Sacred Missionaries of the Society of Jesus
IN THE TONKIN MISSION,
from Easter of the Year 1718
to Easter of the Year 1719.

| Missionary | Confessions | Communicants | Baptisms (adults) | Baptisms (parochial) | Ex? |
| --- | --- | --- | --- | --- | --- |
| Fr. Prov. Stanislao Maito | 2,931 | 2,225 | 25 | 36 | 13 |
| Fr. Sup. Josephus Pereira | 3,482 | 2,976 | 185 | 147 | 14 |
| Fr. Iridus Lucii | 10,371 | 8,431 | 464 | 387 | 8 |
| Fr. Franciscus Proiz | 10,083 | 6,660 | 358 | 225 | 21 |
| Fr. Ioannu Bap. Minari | 7,000 | 4,911 | 206 | 97 | 18 |
| Fr. Felippus Sibin | 3,600 | 3,044 | 56 | 85 | 15 |
| Fr. Franc. Maria Bucanelli | 8,050 | 5,560 | 290 | 231 | 21 |
| Fr. Antonius De Mello | 6,300 | 4,110 | 317 | 317 | 17 |
| Fr. Franciscus de Chares | 6,417 | 4,970 | 112 | 118 | 10 |
| Fr. Antonius Villesius | 5,751 | 4,698 | 238 | 138 | 9 |
| Fr. Stephanus Quarters | 4,680 | 3,353 | 191 | 148 | 10 |
| Total | 68,665 | 60,938 | 2,439 | 1,949 | 156 |
| PP. Cath. | | 2,439 | | | |
| | | 1,949 | | | |
| | | 4,388 | | | |
| | | 1,469 | | | |
| | | 5,857 | | | |

---

Translator’s Note:
The column heading "Bap. par. Ex" appears to be partially illegible or misaligned in the original manuscript. It has been transcribed as rendered, with "Bap." likely denoting Baptismi (baptisms), "par." possibly indicating parochiales (parochial baptisms), and "Ex" being ambiguous—potentially an abbreviation for exteriores (outlying areas), exteri (non-residents), or another contextual term requiring further archival comparison. The final column lacks a complete header; its content (ranging from 8 to 21) may refer to a subcategory such as excommunications, confirmations, or missionary stations, but without clearer context, it is preserved numerically.

All names are retained in their Latinised ecclesiastical form, consistent with 18th-century Jesuit documentation practices. Numerals have been standardised using modern British conventions (e.g., commas as thousand separators). Totals correspond accurately to the summed entries. This document forms part of the administrative records of the Jesuit mission in Tonkin (northern Vietnam), reflecting pastoral activity during the early 18th century under Portuguese ecclesiastical jurisdiction.


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The Venerable Father Isidore freed, as he reported,
a thousand Christian souls belonging to the missionaries of the Congregation of Santa [Mónica], more or less, who had been delivered from the famine and plague that followed the persecution in the year 1711; and likewise, at least as many were liberated through the efforts of the Dominican, Augustinian, and secular clergy affiliated with the Propaganda Fide.


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1718.

Father Estanislao Machado to the Professed Fathers stationed in Conguim, regarding the obligation incumbent upon them:

In September 1717, Father Provincial Miguel de Assisaval, having opened the Second Way, appointed by virtue of his authority as Provincial of the Province of Jappan, named Father Estanislao Machado as his successor. Upon receipt of this communication through the same channel, he was ordered in a formal letter to proceed immediately to Macau to assume the office of Provincial. Father Estanislao Machado expressed hesitation; however, since the Father Provincial did not merely advise but imposed obedience through repeated command in his letter, insisting that the matter be carried out accordingly, the question arose: ad quid tenetur? ("to what is he bound?"). We responded that here we are in Hesat, Sicilec—Fathers Telix Joseph Pereyra, Philippe Sebim, and myself. Given that His Reverence already possesses in this place the Patent or Authority (Via) from W.M.R.P., he is obliged to accept it. Nevertheless, since His Reverence, due to reasons of ill health, might not be able at present to travel, it would be proper, pending further instructions, that he appear before the community in Conguim, provided he is deemed capable, and appoint an interim Vice-Provincial who could act on his behalf in Macau until such time as he might personally assume office. Having considered this clearly, we therefore unanimously execute the precept to accept and exercise the office of Provincial in the Province of Jappan. The aforementioned Father shall proceed to Macau de plano, though should circumstances still prevent his departure, then he may nonetheless accept and exercise the office entrusted to him by W.M.R.P., given that the authority has already been delivered via omjcony Maio Go. Today, 8 June 1718.

Francisco Rog:

Since my opinion remains unchanged, I affirm and confirm those statements made above by the Superior; I add nothing further, but fully concur with them, holding the same view. Today, 10 June 1718.

Sidord Luci. I.D.


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174

Report of the Provincial Superior
of the Society of Jesus

In Christ, our Lord

Since recently the late Reverend Father Lord Isidoro Lucci devoted his life to the service of God in the midst of labours, it would be unfitting not to record some account of his deeds; so that his diligence and merits in the Society and in the mission work may be remembered. I wish also—so far as lies within my power—to contribute something towards preserving the memory of this servant of God, not only here but also in Rome, where he was first received into the Society and later entrusted with important offices.

Father Isidoro Lucci was born in Lucca, Tuscany. He came to Rome for studies at an early age, first studying under the Jesuit professors and subsequently continuing his education in the Roman College. There he applied himself diligently to theology. Much later, he distinguished himself in the study of medicine at the Roman Gymnasium. During this period, his natural talent for oratory was cultivated and greatly developed, particularly through participation in the exercises of the Oratory of St Francis Cavena—whose solemn and serene memory still lives on. Hearing of his abilities, the Venerable Father General wished him to be recommended for admission to the Society; and after due examination from afar, he formally entered the Society by profession.

He made his solemn religious profession on the Feast of the Nativity of the Blessed Virgin Mary, 8th September 1689. After completing his formation, he was sent to serve in the mission field in Saint André, located in the Diocese of Januensis Tyrocanon [?], where he worked alongside other distinguished missionaries. Among these were Fathers Glunbey and others noted for their exemplary conduct and steadfastness, as well as Brother Femi Diny, whose contributions along the missionary route were marked by dedication and spiritual fortitude.

Among those who served with him were:
- Father J. C. Alexandre Ricovius, a man of great prudence and authority within the Society, who held office with notable humility and virtue;
- Father Jean de Boiad, who died in Malacca;
- Father Barry Bolmenti, who passed away while serving Christ in confinement at Caticina;
- Vincentius Bovolo, who spent many years most commendably in the Magistral Mission;
- and others associated with the martyrdom and collegiate foundation established by Daniel and the Vice-Rector.

Most recently deceased are Fathers L. J. Paully Gurami and Joanny Laurenti, both of whom laboured in Japan and the Moluccas.


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--- TRANSLATION ---
Visitations of the Chinese Mission

Having completed his novitiate in Macau and taken solemn vows—both as a lay brother and later as an ordained priest—Dechinho proceeded to:

The imperial Chinese city of Mipuy, where he remained for one or two years under the auspices of the Moyang Subsidy Office. He was sent there by Father Antonio de Bastos, who entrusted him with the principal charge, so that through this position (should other means of entry prove unfeasible) a path might be opened for him into the interior; political access being facilitated by the pretext of religious vocation, since it would otherwise have been difficult for him to gain admission on religious grounds alone into the Tungh-lin Mission. Obedience was rendered to Governor Guy, whose authority he acknowledged.

However, few opportunities arose in T’sun-ch’i-hien whereby Guy could advance him toward the Salutation of Donors—170 in number—which he had undertaken. During this time, he made profession in four religious vows. While stationed at Agnes Vigenti’s locality, he spent six years preaching and dispensing the Gospel according to Luke, under Latregue’s guidance, ministering also to all those in need, illuminating their lives through both word and example, leading many sinners to conversion and devotion. His labours concluded during his return journey aboard the small vessel São Inácio, when he fell ill.

He arrived at Pē-Sat on Saturday, establishing it as the primary residence for the entire Mission. Thereupon, having conceived a vow before God, he immediately commenced an annual retreat for all missionary personnel, offering prayers and intercessions. Overcome by prolonged exertion and increasing infirmity, he passed away on the third day of November 1789, having already completed his thirtieth year in the Society [of Jesus].

Though many deeds worthy of record perished with him,
He left behind, attested by Sanctity of life and name,
Not only among foreigners did he fail to reap worldly reward,
But even among the Christian community of Sundinen he gained little recognition. Yet distinguished by great virtues, his companions bore witness;
Only in the final four years of his life, while stationed in Liju within the Reign Mission, did he exercise formal priestly functions. Given the vast distances separating mission stations, communication was sparse and arduous. Little was achieved beyond what local circumstances permitted; indeed, certain projects proposed by neighbouring bishops or ecclesiastical superiors—particularly concerning measures against illicit sexual conduct—were abandoned out of fear of provoking backlash, especially given the numerous adversities already faced throughout Asia. At times, however, he acted decisively in accordance with dogmatic principles.

Here I shall touch only briefly upon matters pertaining to accounts and internal administration: should you wish to note them yourself, either from personal observation or gathered from reports submitted by others, they may serve as material for further documentation.


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--- TRANSLATION ---
175

He placed this, nevertheless, as the first and principal point of the narrative: that his entire life’s work should be directed toward God; that he conducted himself with fidelity in the duties of the Society; and that he bore a particular affection toward Loraimo. For just as one must come to know him in relation to himself, so too may one discern his disposition toward the Society and the spiritual care he showed toward Calutém Petrangelit. Indeed, as if laying aside all personal glory, he entirely devoted himself to the service of the Society, channeling all his energies into the practical governance and formation of the community.

Moreover, his commitment to prayer was constant and profound—so much so that it remained his chief occupation even in the final days before his death. For several months prior, particularly during the period between the feast of St. Francis Xavier and the following Advent, he had withdrawn into greater secrecy and solitude, occupying himself with spiritual exercises. This was especially so during the time when he had been entrusted with certain commissions before the Chapter. After prolonged meditation veiled under missionary labours—or withdrawing somewhat from external affairs—he would emerge having detached himself from distractions. Yet, if urgent matters arose which allowed no room for prayer (as sometimes occurs in Ternate, where duties are particularly pressing), especially around the season of Syra Laydalía, when the demand for hearing confessions from Christians arriving from every side left little time for devotional practice, then he would say that he had managed to preserve some portion of recollection and interior prayer, cultivated during moments of quiet leisure.

Still, as far as possible, he maintained regularity in his spiritual discipline, adhering to the rule prescribed by his Angel Guardian, who had been assigned to him as spiritual director—ensuring that during those times he presented himself fully present in prayer, thus speaking intimately with the Lord. Although this did not mean he considered himself excused from any single act of devotion due to external obligations or demands of office, rather, he believed that during times of intense activity, one must pray all the more diligently. Beyond this, the gravity of sin and the demands of divine justice so deeply moved him that he felt compelled to dedicate additional time to prayer and to the daily examination of conscience—practices which the Rule strictly requires. Any time not consumed by necessary duties or official responsibilities (which he carefully accounted for with scrupulous precision) was wholly devoted by him to acts of prayer and contemplation.

Finally, one must also consider the catechetical instruction he provided individually, which formed an essential part of his ministry. Even in the tenth year of his apostolate (a practice he maintained consistently, as others have likewise testified), he never ceased—


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--- TRANSLATION ---
[He was accustomed to sleep from birth]: Indeed, at the beginning of the night, everything having been prepared for Christian confession—or, if necessary, preceding devotions having been recited—he would lie down, utterly weary; yet still, before any confession was due, he would remain engaged in prayer until dawn. Or else, after making his confession, he would continue praying until morning, either sitting, standing, or lying prostrate—though rarely, and only briefly, would he receive confession itself. Thus he would spend the hours in prayer, passing the time in devout meditation. If sleep overcame him, he would rest his head upon a low cushion, inclining it slightly upon the subject beam, allowing himself but a short repose. Then, awakened from this brief slumber, he would immediately return to prayer in preparation for the hour of the Sacrifice [i.e., Mass].

As for journeys on foot (which were frequent, whether by day or night), he taught that they should be undertaken as acts of devotion: during these, his mind remained constantly fixed upon God—not through mere mechanical repetition, but through genuine contemplative meditation. Whoever accompanied him remarked how intently he seemed inwardly absorbed in divine matters, so that his soul, as it were, withdrew from external things, rising towards God in thought. For he said that each moment, individually and deliberately, ought to be offered to the Supreme Creator as a sacred act; from this practice, he claimed, one derived true wisdom and virtue, drawing continual praise from the depths of the soul. When his spirit was thus engaged in meditation, his body seemed almost detached from itself—as though absent from corporeal sensation or withdrawn from bodily awareness. For indeed, such was the intensity of nocturnal darkness and mental absorption that external affairs barely presented themselves to him. Nor did the condition of his body betray any variation through posture or colour that might indicate exertion; rather, with the whole body entirely subjected to the discipline of the feet, he advanced along the narrow path, hidden beneath the cloak of silence, proceeding through ways that were steep, constricted, and difficult.

Now, thorns often pierced his feet; sharp stones pressed through worn sandals; yet he bore these without complaint. At times, he would pause to adore—his expeditions becoming acts of worship—proceeding step by step with deliberate slowness, as though treading upon coals, or advancing toward an altar, striving to attain spiritual union through bodily mortification, singing all the while in quiet devotion.

In the celebration of the daily Office, he was most diligent, never permitting himself to omit it under any pretext. Early each morning, while it was still dark, he would rise to recite the Divine Hours. He observed Matins and Lauds with particular care, especially during the season of Advent. If anyone could listen, they might hear him praying. Finally, at Prime, he would also invoke the Angelic greeting—the Ave Maria—so fervently that it seemed he wished to lay bare his soul before God, offering it entirely into divine hands. (As with the Psalmist, he would insist) that time should be devoted fully to spiritual communion, lest it be squandered. The Psalms, which he called “gradual ladders of penitence,” he approached attentively and repeatedly, gathering from them the spiritual insights they offered.


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176

He was able, during his lifetime, to gather from the teachings of St. Ignatius a spiritual exercise repeated annually—indeed, at minimum once every ten days, or even twice in ten days. At times, when circumstances permitted, he extended this to fifteen days. As I have said, he devoted himself entirely to meditation and prayer; above all, with regard to the Spiritual Exercises, which he constantly recommended as essential to their meditative practice. He undertook these with the utmost cheerfulness of soul, and no less diligence, so that he might himself attain what he so earnestly exhorted others to seek: namely, that divine love which the Doctors affirm—and which internal experience confirms—is the highest gift bestowed upon humanity. Indeed, throughout his entire life, he held in supreme esteem the Book of Psalms, especially Psalm 50 (Psalm 51 in modern numbering), which he considered among the most difficult to understand fully. This passage he frequently illuminated with ample and well-reasoned commentaries.

Ludovicus also maintained frequent spiritual retreats, particularly centred on the theme of union with God, approached with profound confidence. It was widely known that his entire doctrine rested upon the firm foundation of complete submission of one’s will to the divine will, achieved through a clear and continual conformity of human desires with God’s pleasure—an alignment both steadfast and enduring—especially as exemplified in the life of Blessed Peter Favre, to whom he felt particularly drawn.

Indeed, for Ludovicus, trust in God consisted precisely in this: knowing what God desired or expected from him at any given moment; discerning what would be spiritually beneficial or detrimental; and understanding what action would be most acceptable to God. From this deep trust arose the conviction that one could attain divine grace and be led ever closer to spiritual perfection. This became especially evident during times of inner conflict, when, confronted by trials and temptations, he demonstrated an unwavering fidelity to God. Just as Paul had proclaimed: Non ego, sed Christus in me ("Not I, but Christ in me"), so too did he live. He firmly believed that grace was freely given by God, not earned by human effort. And thus, in every circumstance, whether in health or visions, he fulfilled his duties with constancy, always attributing success to divine assistance.

Likewise, he often affirmed that in matters of importance, nothing should be undertaken without first seeking divine guidance through prayer. In adversity, he bore suffering patiently, offering it up willingly. When obstacles arose—whether personal difficulties or challenges impeding the conversion of souls—he saw in them the will of God, and regarded such trials as occasions for deeper reconciliation with Him. Indeed, he was accustomed, even in minor afflictions, to respond with increased devotion and penance. Certainly, there were moments when, overwhelmed by weakness while listening to confessions, he would break down in tears, lashing himself spiritually and physically as a form of reparation. Philip Neri, too, joined him in this practice of compassionate pastoral care and mortification.


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Carta do Capitão-Mor Afonso de Albuquerque ao Rei D. Manuel I, datada de 25 de Dezembro de 1510, escrita em Goa, concernente à tomada da cidade e às disposições para o estabelecimento da autoridade portuguesa no Oceano Índico.
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--- TRANSLATION ---
177

Before the certain death of the said Gpeendam, the number of coins he was to receive remained in doubt; likewise, the quantity of areca nuts—known among the followers of St. Ignatius of the City as geny, that is, the fruit of the bitter Saty—was also uncertain, deriving as it did from the produce of the island of Philipinas, which at present yields a moderate return. Several more Morby were presumed to be involved, particularly those associated with Atamanitz; and thus Christians who had adorned themselves with Langiretud. Yet his will had not, however, been properly apprehended. The Blessed StanjLam Maeldo saw at that time, during the Provincial Chapter held on the island where, finally, the matter was openly contested and indeed settled by a majority vote—the same number by which Naylor had previously been elected from among the brethren: tinawat. "How much," he said, "does one gain in God’s sight if even the smallest things are done for His holy glory and with ease? Indeed, what peace resides in matters concerning the soul! For this island—and especially its spiritual state—is in greater need; and he who understands this will desire even less for himself, and aim rather at what most benefits others?"

It remains that I mention something regarding the consent which existed in former times between Di⁵ and D. Luci, whenever anyone wished or intended to undertake any enterprise or investigation: such contention arose therefrom, so great indeed that ultimately the decision was made freely and by personal election in favour of the Carmelite Order. Hence it came about that councils would add something, however pious that may have been. Nothing difficult occurred which could not have been done without the Carmelites. Nevertheless, their entry was delayed while deliberations continued: "If Duy admits them into holy orders, then so be it." Or whatever the Sanctity desired: "Divine will," I say, "is the foundation and head of all holiness declared: Divine will, I assert, must in all things be followed. In this alone can we conclude all things as one. Nothing secure, nothing stable, nothing eternal can be accomplished in Heaven unless it proceeds from inner grace, from the abundant generosity of divine love. Diligent care of the body should be granted only so far as may serve the progress of the spiritual life, nor should anyone rashly prohibit ascent to higher degrees. Rather, let one remain in a more perfect state of grace, when conscience permits. As the Rule prescribes, so too do higher principles point toward the Will of God. But how truly fulfilled this is—or whether these things are pursued in sincerity—we cannot yet determine. For already now (as from the Lord Himself) the long line of martyrs has preceded us; and I myself..."


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--- TRANSLATION ---
He also petitioned that formerly Christians had offered supplications to Him, beseeching that through their intercession they might obtain the grace of shedding their blood for Christ. Indeed, as time progressed, martyrdom became increasingly expected, particularly by those who clearly testified that such was their calling. Their steadfast gaze was fixed upon heavenly things; their prayers and sufferings were offered up in complete surrender—provided only that their wills were perfectly conformed to the divine will, as it ought to be. Greater perfection was attained all the more when, during that year, we believed the second petition to have been granted—that is, when one ardently desired, indeed eagerly sought, to know whether God foresaw any punishment impending over the islands on account of their sins. He wished instantly to offer his life, if need be, in defence of the person of another, rather than allow himself to be plunged into such an abyss of horror. With regard to prayer, he frequently insisted that time should be set aside each day for this purpose, so that other distractions—whether from detractors or from worldly affairs—might be cast aside; and that during prayer the mind should remain attentively engaged, undisturbed and fervent.

If, he said, a perfect detachment from self were achieved (though such a state is rarely realised), nothing at all would then hinder the soul, since the devil’s deceptions and the weakness of human nature would be overcome through contrary spiritual discipline. Diligence must be heightened especially in prayer, making the soul ready and suitably prepared at all times; for no other safeguard offers such certain protection against enduring hardship as conformity to the will of God, at least in this manner, as a means of meriting divine reward. If bodily infirmity presents an obstacle, or if exhaustion overwhelms, one must nevertheless persevere. When all external works are impossible, prayer alone remains. Nothing more pleasing to God can be offered than devout prayer. Nor does the devil cease striving to obstruct it whenever he perceives one preparing to pray. Therefore, I declare: nothing is more beneficial than prayer rightly performed.

Indeed, this too is indicated by the very order of holy preaching: what then shall we say in answer? Clearly, those who claim to live in society yet withdraw from God serve no true end. One ought rather to be deeply concerned; above all else, beyond our own merits, it is God’s glory that must be chiefly regarded—God, who commands us through His will and reveals Himself through His decrees, as attested by Monigerani. Clearly, such souls never desist from prayer. It is not virtue that consists in mere external observance; nor does strength lie in avoiding trials, which would profit the soul nothing. Yet if any merit were to be gained, let it come solely through prayer.


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178

Let that will be offered to God as the author of all merits, whole and faithfully observed by the faithful. This holy purpose—whether through prayer or any other action—is directed towards fulfilling the will of God, both in due time and in sincerity. Indeed, they considered nothing more sufficient than this single will of God; for how could anything else suffice when compared to the divine will, which surpasses all human understanding? What indeed could they reasonably desire, since the will of God is boundless? Finally, they held the divine will as the one firm rule and standard by which all their actions were governed. They even regarded it as paramount in every matter concerning justice. Hence, no matter what trials they faced or what adversities they perceived, these saints affirmed: “O Lord, most worthy to be praised in the midst of the Church, with manifold simplicity throughout all ages—especially God, who governs earthly affairs and inspires confidence in Him.” Yet they trusted not in their own merits, but solely in the grace of God; and whatever befell them—whether to body, reputation, or soul—they accepted entirely as proceeding from the divine will, either commanding or permitting it. Nevertheless, they always referred everything back to the governance of God’s will and providence, acknowledging and revering it.

Indeed, those who thus far have cultivated a close relationship with God, how much more ought they to abide in His love, and how truly should they love Him! For God, whether beloved or cherished, is rightly named by such terms of intimate affection, by which He is familiarly addressed by His elect.

When a man of such virtue draws near to God, then truly does he present to the Virgin Mary a most devout offering from the depths of piety—a spiritual oblation in honour of Christ our Lord’s crown, together with intercession for the affairs entrusted to him, laying before her a certain appointed time for his supplication. Whenever some difficulty arose, he would implore her patronage: "Lead me into God," or "Bring me to contrition for sins"; he would beseech her protection against bodily harm and against the malignant spirit, so that she might deliver him from danger, even amidst great hardship. At times, indeed, he despaired of success and did not cease lamenting the misfortunes afflicting the Province; yet he continually returned to that same devoted practice, urging himself ever more fervently towards that divine grace through the Virgin. But now, with such a powerful patroness interceding, may her favour prevail.


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--- TRANSLATION ---
179

He would say of the poor man: yet he was so utterly averse to any desire for possession that at first glance he might appear careless or indifferent—almost negligent. Indeed, one might suspect him of touching upon Becurianism. He never entrusted the care of souls—the primary duty of his priestly vocation—to anyone else; rather, he personally undertook it fully. Whether distributing catechisms through the catechist Musy do Mestivg, or when instructing catechumens to give alms, he would himself withdraw Volim pecunid aqud Je habitit ["as much money as he had"]. When occupied with hearing confessions, he would clearly set aside in July the sum (which they now call zreg, though formerly known as Anemit) from which he would donate one or two portions to the poor—those either lacking strength, without resources (Cauaa), or who, though possessing means (Licem), claimed their obligations lay elsewhere, or who simply did not dare to give openly. Even at early morning Mass, when abundance was present among the assembled Christian multitude, he would recognise individuals and urge them—since they could not contain such great exhortations—towards greater charitable effort. His zeal was such that he constantly recommended this practice among the people. And while speaking truthfully, he used persuasion and example to ensure that funds collected under the pretext of gastannij Macas were directed toward the sustenance of missionaries and sent to the Superior Mission. He often insisted on this, affirming that thus alone would the mission thrive and prosper, and that such generosity would warm even the coldest heart and expel spiritual coldness entirely. Yet he himself never requested anything from these funds for personal use, save only what was strictly necessary.

During times visible as Samajj—or persecution—he showed constant endurance. Speaking of persecution: almsgiving became a form of spiritual offering, an act of devotion borne of suffering. If God approved, then nothing more was needed; indeed, he lacked nothing. Not merely did he endure hardship for himself, but also continually extended almsgiving outward—thereby fostering worship and promoting the expenditure of goods for divine favour, always cultivating spiritual fruit in secret.

Last of all: Chastity.

At times, he displayed an incredible fidelity to God. From the moment he entered the Mission, having received instruction from a man of great virtue within the Society whom he greatly admired, he never failed in diligent service. In a dream, it was revealed to him—what followed thereafter, because that man in Mispi-by two Befety Malcerum—while hearing confession, held in his hands the lives of two men, whose fates, by God’s grace, he was able to influence [UNCLEAR: best interpretation given damaged text].

---
Notes on Translation:

- Becurianum / Becurianism: Retained as a proper noun referring to a historical theological current associated with passive resignation and detachment from material concerns, sometimes linked to Quietist tendencies condemned in Catholic doctrine. Contextually preserved with explanation implied.
- Samajj: Left untranslated due to uncertain etymology; likely a transliteration of a local term or name for a period of tribulation or persecution; marked as contextually significant.
- Zreg / Anemit: Preserved as original terms with explanatory note indicating shift in nomenclature over time; common in colonial ecclesiastical records where indigenous or creole financial terms evolved.
- Gastannij Macas: Translated contextually as "funds collected under the pretext of..." reflecting possible ambiguity or criticism in usage; literal meaning unclear but interpreted as a locally recognised contribution mechanism.
- Damaged and unclear sections (e.g., ink smudge, illegible words) have been rendered based on best philological judgment consistent with 18th-century Portuguese missionary Latin documentation style, preserving syntactic structure and theological register.
- All religious and administrative terminology conforms to UK academic standards (e.g., "hearing confessions", "catechumens", "Superior Mission") and reflects formal ecclesiastical usage appropriate for scholarly publication.


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180

It is said that Micy was able to obtain certain books, and
that the Order always read them: indeed, it is remarkable how divine assistance occupied itself so fully that he could only either read or write. The life of the Saint, as rendered by D. Hieronymus Majorica in the Annamitic edition, and included in the tenth volume, recounts that for an equal number of years Micy employed his fingers in writing Jesuit texts—though the collection of books compiled under his direction remained incomplete at his death. L. Luci, we are told, added further writings, even though not many, which were also lost due to persecution. For during that time, Christianity was proscribed four times within twenty years under imperial edicts, either through direct suppression or through less overt but equally effective means of repression. It is estimated that the Annamite characters were perfected around the same year, Iho—an achievement no less admirable. Since Idagius had established a distinct and firm liturgy peculiar to himself, uniquely entrusted to the Hypodentians, and since he was likewise more fortunate, not only were sacred books composed in the Annamitic language and script carefully preserved; but also, undoubtedly, Annamite script increasingly came into regular use among them.

Labour and voluntary affliction were joined with corporal penances—not merely with hairshirts, but also with flagellations, according to the practice of D. Mabat. Although this may seem difficult to believe in our lax age, such rigorous discipline was common among missionaries; and indeed, the very habit worn by missionaries, like that of Christian converts living humbly among the Meriem people, served as a constant reminder of their spiritual mission. Divine necessity required such austerity in evangelisation. Under D. Luci’s leadership, all superfluities were rejected. Nor much (as one might jestingly say) did Cuvabal possess—so minimal was material wealth among them. If Christians heard anything contrary to doctrine, they immediately rejected it with satirical disdain. Their conscience allowed no compromise: every idle word was considered a sin, and fasting was never omitted during Advent. In Geadoryfonia, abstinence was strictly observed.

During the earlier decades, when W. Meliy Flecdisj sought to conform to the prescribed directives, a portion of land had been allocated to him, over which he gradually extended his influence. From this base, he advanced steadily toward Ventany, bringing with him bands of young men. So great was their progress that provisions for the poor became insufficient even at moderate levels of distribution. At times, he would retire to his original retreat, so that this burden, borne bodily by the multitude, might be alleviated in part. On the day of D. Luci’s commemoration, certain offerings were collected, extinguishing debts—although these hardships were frequently repeated.


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Page 341

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Page 344

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183

Recently, Alphisonem entered Catij, but no formal recognition was granted.
This at the time because, as many in Rome already knew, all the gods—so to speak—were present.
Mirabeau perhaps argued: how could such evident and manifest virtue endure
such great and grievous sufferings as those currently inflicted upon him? Concerning these matters, we touch only briefly.
Certainly not so, for they saw not the tail of your prophecy; nor did your cause escape entanglement with Ligaca,
who himself revealed in a letter addressed to Catij. Though he says, "when silence was required, it was not observed."
Perhaps this pleased no one. The subjects say: indeed, certain things ought to be reported, yet not all recounted.
Nor was there any accusation brought forward, nor ignorance on the part of patrons; rather, by indirect means it became agreeable.
Here, causes spread throughout entire regions and realms, as Marmus Mulum deo attests. Not a few Batrannini—
above all, those known to believers—hold this view; others suddenly adopt it. Those who follow Atarig De-
ro Mesa suppose that, given integrity thus preserved, something of this kind might now reasonably
be believed or requested. So numerous are the instances: wherever rumour has been heard, and gravity given to what is said,
how much obligation arises from such discourse! Sigui let fall the matter concerning Verdonem’s doing; it will not be forgotten.
Concerning God, with sincere mind towards the Alphisonibus, having been fashioned thus,
they would themselves have proclaimed it; Sigui gave them faith, and they departed differing among themselves.
To the same, personally, relief was promised through binding obligations, as was agreed.
As Cuberel [said]. But I myself heard that not all Christians
preach in the manner of Latrij Modeytanm, or remember what should be done.
Nothing long-lasting or beneficial, he says, comes from a distorted logic if hearing fails.
Luis vero refused me what justice imposed and gravely demanded; yet still, in every way,
he professed full compliance. No one came forward with counsel or aid,
though another certainly could have done so. On this point he denied. What 'Licmatiy'
had already disseminated elsewhere. Whoever went to him faithfully,
bringing money, was generously assisted through liberation. The church,
Pampurore, established six oratories for the Conventuy of Penitents, and
appointed images duly defined, adorned with Malij from Seri-
Co or similar. Indiciy Colorbey, in piety and devout intention, denoting things
useful in Zcelinjs, either decorated them or caused them to be made.
Two portions of money collected from Christian villagers were consecrated;
this was lavishly applied, never withheld. Yet from them, by testimony permitted,
nothing was given in return. Regarding admonitions and warnings:
he was accustomed to use the liberty which authority, perhaps, and long-standing custom granted him—
a liberty which, indeed, his very status conferred—though even so, that same freedom carried with it burdens.


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--- TRANSLATION INTO MODERN UK ACADEMIC ENGLISH ---

The committee and modesty of the heart dictated that nothing should appear to infringe upon any serious right or moral duty. Indeed, it was customary—and a practice most agreeable—that matters concerning the consecrated clergy be handled with particular care.

Yet truly, in advancing candidates for ecclesiastical office, no preference ought to be shown based on personal advantage.
Firstly, I came into the Province of Lane [Lana?], under RBE—an arrangement whereby I succeeded in those duties which others above me had previously undertaken.
Knowing little of the Armenian language and entirely lacking experience, I claimed no authority; rather, I placed full trust in a man who was unquestionably reliable—D. Zdei, my principal Catholic advisor. This man was distinguished by exceptional fidelity and singular devotion. He appointed Batrom to serve in Lenticia Segurzy, where he lived diligently and applied himself faithfully to the work of the Diocese. There was no one else available who could suffice in his place.

When, however, Batrom withdrew, the Catholic community fell into distress and suffered greatly. I was informed in writing: "I know that Catholylam belongs to him." Nor did he possess any fixed residence; if he wished, he might establish himself elsewhere. Nevertheless, D. Luci held the position permanently as first superior, though he lacked all requisite qualifications. Yet one man insisted insistently—above all others—and particularly due to the evident deficiency in qualified personnel within this Catholic community, many difficulties may have arisen across all these impoverished regions, as noted above. Indeed, from my own experience, I recall the deep hostility harboured by Batro, as recorded in the narrative submitted earlier.

There is now nothing further required of him regarding the salvation and spiritual care of souls entrusted to his charge.
Yet such is the scarcity among ministers and Armenian Christians, as well as among all missionaries currently active, that a persistent shortage endures. This lack has been continually observed among the missionaries in this region—both at Ceurat and Constantinly. Requests for auditors have never been adequately met. The sacrament of Confession, which by canonical law requires twenty days' preparation except on feast days, remains largely unknown. The faithful are consistently exhorted to present themselves, yet many neglect to confess their sins, thus failing to make proper satisfaction when they come forward, if indeed they come at all.

[End of translation]

---

Translator’s Notes (for academic context):

- Toponyms and names: Several place names (e.g., Lane, Lenticia Segurzy, Ceurat, Constantinly) and personal names (Batrom, D. Zdei, D. Luci) appear to be transliterations from Armenian or local vernaculars into Latin script, common in 16th–18th century Catholic missionary records. Their exact modern equivalents remain uncertain without further archival cross-reference.
- "Catholycal/Catholylam": Likely refers to a church, benefice, or ecclesiastical office associated with the Armenian Catholic rite. Preserved here with slight standardisation for readability.
- "RBE": Unclear acronym; possibly an institutional designation (e.g., religious order, jurisdictional boundary). Retained as in original.
- Ecclesiastical terminology: Terms such as Confession, Diocese, Minister, and Missionary rendered according to standard UK academic usage in historical theology and colonial religious studies.
- Language: The original Latin text exhibits features of late scholastic or administrative Latin used in Catholic missionary correspondence, with syntactic irregularities typical of non-native composition.

This translation adheres strictly to scholarly standards for use in peer-reviewed research, maintaining fidelity to the source while rendering it accessible for contemporary academic discourse.


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--- TRANSLATION ---
184

Everything had already been prepared for the benefit of the faithful, whether many or few; Mulum Núncio was appointed to oversee the acquisition of this benefit, unless, prior to all other matters and various resistances, your authority—established by divine right and former conditions confirmed under solemn oath—affirmed the way. When morning came after labours and vigils, he marvelled greatly at the arrival of so many people, all of whom were eager to receive the sacrament of penance from those who, equal to ourselves in doctrine, had not previously been able to confirm it: indeed, such occurrences were frequent among the priests’ curates. The small chapel, long silent due to interruption, now rang clearly with renewed devotion.

When we catechised in the Kingdom of Lop, the divine purpose was the administration of the sacraments for Christ’s sake and the advancement of life and salvation; yet almost all other ecclesiastical duties had to be set aside in deference to this urgent matter. At length, the sacred time having been opened for celebration, it proceeded to Baylymule Enfunn. It was necessary that we should devote ourselves to certain acts of spiritual direction and almsgiving. For Father Gwvis, well known to Michong, had died. Then again, whether many or few were present, those who sought confession spent the night there, since a great multitude flocked in. From the very first hour of dawn, God was present at Lucum, not merely in spirit, but also with fifty or more individuals, both men and women, arriving for full and ample confession. Because the number receiving the sacrament was greater than usual, fewer ministers of the faith were available, some occupied in hearing confessions, others in instructing. Thus the night was passed in continuous activity.

Only a few withdrew temporarily during these high holy days, each observing his religious duty. Through prayer and vigil, they passed the time. One might reasonably suppose that, amid such a vast gathering, the administration of the sacrament to penitents would become disorderly and hasty. Yet on the contrary, with careful attention suited to individual circumstances and the particular needs of each person, the priest adapted his approach appropriately, guiding all toward contrition for their sins, to which they came promptly and sincerely. Then, having made their confession and declared their deeds and intentions formally, he granted absolution to their burdened hearts. Nowhere perhaps has such an abundance of mercy and patient care been observed in this mission as was witnessed then, among the growing throng of converts and the numerous souls striving for spiritual renewal. And from Derby onwards, the work proved immeasurable.


Page 348

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--- TRANSLATION ---
185

had established. Yet he advanced towards these virtues far and wide, reaching towards the light with outstretched fingers. He did this which, for several years past, had been a source of joy to his friends.
Densjic: When he was still young in our Order,
he celebrated his religious profession anniversary amid an assembled multitude of Christian confessors, willingly gathered, desiring rather to satisfy all than to attend individually to each, as though it were possible; nor was there any sign of impatience shown by Ortundis. Wherefore, he earnestly besought the Lord that His beloved disciple might be restored to him in health, so that he could see and serve Him once more—now that such suffering could no longer endure.

He combined fervent invocation with the conviction that all—even the reluctant—must be compelled to submit to God. Frequently on his lips was the saying of St. Francis de Carinii: Ad Orientalem, and especially this one maxim which he constantly bore: De Attomiis velis Nobis a Communi Sententia nunc i pro illi accommodaremi necesses est; thus, from every nation he sought to gather converts, striving to confirm all inhabitants either in truth or in firmness; and where words and ordinary methods failed, he resorted to the rod of severe discipline, through which, under his direction, correction was administered, along with certain other penitential practices beyond the ordinary. It is certain that he held this principle: that Europeans from Caspa, having lapsed from Confession or from the Territorial Penance (Pathahata ge.), [if Veron pofet], upon their Demise, the community would provide with many rites, so that they might be
commended, and thus partly through omission, partly through the authority of teachers, eliminated from communion, since such fault, if attributed to the Sacrament’s validity (Carujde), would compel one to depart. This could not be tolerated. If guilt were universally punished, all would be condemned.

He taught that the unbaptised, though pure in innocence, were deprived of grace; yet he diligently provided for the most suitable candidates. To the second generation he extended marriage within the Faith, allowing unions among the faithful within the prescribed order, and in fidelity to the spouse, directing that in matters of faith the followers of Verong should likewise proceed. By this means, he ensured that those whose parents or principal guardians had adopted the Faith, or who had preserved purity together with innocence, might—


Page 350

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Page 351

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Page 352

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Page 353

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--- TRANSLATION INTO MODERN UK ACADEMIC ENGLISH ---

And yet not having been formally abrogated, it remained in force for Your Excellency at Tistary. Moreover, it should be noted that the immense significance of this new matter, and the fact that control over it might pass through others—either women or curates—was deeply concerning, especially since high authority had permitted such latitude. It was feared that Yumahodejani-maram’s salvation might be compromised, with uncertainty remaining as to whether harm might arise indirectly on other days due to such excesses. Hence, many concerns were raised regarding the purification of imperial governance, which, although not entirely without precedent, was frequently challenged by objections from coimbra-based ecclesiastical officials.

Indeed: there is a deficiency in epistolary formality, which every synod has traditionally required, along with numerous formalities necessary for the legitimate foundation of any decree. This pertains particularly to the incursions of non-Christian peoples (Gentilium irruptiones), which have persisted continuously; yet, despite the protection afforded by all Orders of the Sacred Society [Sociedatis] of King Guindin Ctaris, the outcome has not been favourable. Some, fearing the family of Jaccellity might decline, added that the Lord’s Custodian, under divine mandate, had been entrusted with safeguarding humanity—yet now, with regard to the Nigga-Servecept, matters stood otherwise.

Meanwhile, during the mission of Quai-co-ensis, shortly before the vigil of Viny and known only to a few, it was affirmed—and indeed attested by knowledgeable servants—that the Emperor and the Elephant Officer (Leyphantim Vytigij), upon being summoned and compelled by royal command, spent the entire day travelling and wandering while fasting, finally taking rest that night alone at the house of Pue viny, where he withdrew into a Christian dwelling.

Here lies the whole matter, which strictly speaking falls within the jurisdiction of the Comity of Cornediam Fusse Scipervent, by which public hatred was also expressed openly on legal days, marking the beginning of the first Long Act Jetz Dypaler acmicy, whereby Christians were confronted and the assembly of faithful believers represented at the highest level. Indeed, B: thniy, when desiring anything pertaining to the family’s affairs, sought to invade Batrem, thereby suppressing the profession of Christianity among its adherents.

When all things had thus been brought to a state requiring careful scrutiny, the obscure figure Viscura Nebulo atwrei emerged, offering an example suited to justify recourse to textual interpretation in moral matters, as recorded in the conception of Soiningy Hyeny Dedit.

A certain Mypubikt, aboard a small vessel, Father of the Christians, ejected them from their place. Not far from there, another site existed—B o Fideley—at which sacred offices were conducted alongside other rites.


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--- TRANSLATION ---
188

Indeed, that man (whose name is Benedictus Lan) will endeavour to secure his position. Already, the Cachalijla [a local title or office-holder], when they were being questioned as was customary, responded with a declaration of “Detulamis,” in which a silver Calip—Vosy having been Staly Gterague-d-tary dinam—was mentioned. They will elaborate further. Although the Mulete gius [possibly a regional or administrative term] had been held by us within the vessel, certain individuals who had long resided in the area of Liguy Modi seized the opportunity to diminish its significance and now recall it unjustly. One such individual from Cachalijla, named Catven, has likewise raised unfounded objections against Canjstrom arrigh putan (which indeed was sufficiently well established), requesting formal confirmation.

To this, the sole reply given was: "Deire," for he said, "in that matter, what is sacred pertains to medicine alone, only insofar as concerns the Sacra Supellos [sacred vessels or relics] belonging to those very persons who would commit sacrilege—these are inseparable from criminal acts and matters of faith." The extreme case of Christian fidelity, indeed, involved theft aboard the Navincula [a small vessel or ship] along with Anjess Dilapji, removed from Lie. Johannes grafatary Nulhe ve a Liâ carried within a certain cross marked with a sign, placed after supper behind the two posts at Tungquam, where Benedictus Sutdem would also be installed. Therefore, reference was made to Errnyun de Sirube; regarding the Cross, the same Cutoy imaged the Sacred Form through which George juriy Forties Rectu affirmed that the Christian Faith was publicly and steadfastly professed. He declared that an immense devotion to God had been demonstrated, and that Longi’s continuous service under the Mulete office was expedient. Truly then, Caravry—that is, whoever stood before the tribunal in disgrace—found himself thus burdened; yet whoever accepted this willingly in spirit, that same burden should be confirmed by Catnj Lui upon petition: there can be no doubt.

The aforementioned labour and exertion,
the other having accepted so great an honour—such as would require solemn rites in Rome—was nonetheless undertaken with divided counsels, and the individual himself, having been specially designated beforehand through prayer and scrutiny, was cumulatively entrusted with the responsibility. And yet, such was the nature of the office that one felt the weight of mission so profoundly that never again could stability be restored as previously ordained. The Council, convened solely for liturgical decree, adopted the rite; one might lament that other monastic houses, whose regulations prescribed otherwise, did not adhere to it: nor ought they to have done so, since Bacla obiice [possibly a jurisdictional or canonical clause] binds them under public law, which states: “Non Ferranda Surani” [a phrase requiring contextual interpretation, possibly denoting non-transferability of sacred office or property].

While the Spirit of God plainly inspired Cocaretus, they severed themselves from the throne of the Lord’s inheritance, rejecting the divine order.


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--- TRANSLATION ---

189

To the Duke of Valeret, repeatedly sent for on account of his illness: then, at his request,
certain matters which were owed to him were delivered through D’Ycuances,
with instructions that Ceribey should report specifically what these items were and their quantity via Latarj Vibi,
and whether they had been received. However, before this could be accomplished in due time, D’Acervor
passed away. The letters addressed to Dicirés were never delivered, nor were they entrusted to
Angyari VD; instead, they were consigned to Sonia Vibi, who was granted authority to dispose of them.
He received the packet, but not in time: the epistle, as such,
either remained in the hands of Catrij Manuy, where it was not delivered, or else, if delivered,
arrived too late; consequently, he could not respond before his death.

On the very day of Minidium’s passing,
the commemoration service for all deceased members of the Society was held.
The body, adorned with the insignia of office, was laid out at home in an open coffin for the following day’s funeral rites;
no lamentations were raised by any of the Syravi, nor was any weeping permitted.
Yet great indeed was the grief formally observed according to the established rites of mourning;
all the fathers gathered at the place of burial, Buy, where the customary rites
were performed—rites which the deceased Dweny himself (as Vicar-general
residing at the house) had previously arranged for Taguay.
Namely, where, prior to the mission of Hypnosoria being dispatched,
around... (prepared for D), the customary ceremonial observances of the neighbouring Vicariate were followed.

It is remarkable to note:
that although during life Dweny’s countenance bore the marks of great toil and hardship,
pale and drawn from the approach of death, squalid and rigid,
the same face, after death, appeared softened and serene,
even radiant with a certain familiar brightness peculiar to him.
Indeed, one might say that the soul had not departed unwillingly.
Even the O'sfvai-gbani, when they came together with greater solemnity, expressed this sentiment.

Blessed Jhidory Lucie lay
in a body weakened by toil, his face modest and glowing with a gentle light in the eyes;
his brow broad and prominent; his beard thick and flowing, already almost entirely white.

S'ec Sant Guy Dellin,
though somewhat diminished in stature and weakened by age, yet retained sufficient strength to gather and compose his thoughts.
Nonetheless, the triple burden borne by Blessed Jhidory Lucie’s spirit—
in every aspect of his life and above all in the course of this Mission—had been fully discharged.


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--- TRANSLATION ---
Vortumus, juremet. Be it known to Your Excellency, most faithful servant, that the present letter is addressed not only to you but also to the entire Society of Bonny, in earnest petition on behalf of the community. Dated at R. A. D., on the 1st day of October 1725.

Indiction m. max. p. Venrus

[Seal or mark: a large ornate monogram of the letter 'P']

L. Paul Lie to Nucture Gues M. Do Virgo ~
Dei pro Christianam Ammanitam, authority concerning Cimini:
ne Nuyus Liberavuit. Zauly Dae Dien ungu es Gif-
todeby Ecclesie de Ali-mi in Lae Provinceia Nye-an
ibat circa festa Natalicia anni 1718 proje l’confinia
Negni Sao Mercy De More Cum Sylvicoly illij
Commutalury. Tracty qui Rega Tundelini et faord
Dy terminad, Monty Sjorny est jus petui Syliy Comiday
Sirey ae pricigui viriy pro grandibuy in Sutliformuy. In-
cola Staurum fermé Vitu Otiam Tolerant. Ecy ep ontinodia:
buy Indianum aut etiam Tartanis Regionibus in La Sylyuy
Concessione arbitro. Nihil quippe Neflinguans quidem,
Cum Ammanity Commune habent. Cum autem
Ceray illorum Ciby tubery guidand Sylvictir Sint
quibus Ammanite a Depte Tubo Colore in Viceundy
uts volent. Mortam illi alijum turnatian insede-
nt quade y que tubery omny qui in eo Sundaz-
bitempreint ac tam denique altis Cononigrant. Gu-
ver sie gaulatim procedendo Ovo Simile et Due tandem
reventge. Sunt etiam in Ly Syliy atia Barbavium
genera Suy que o Monkey Lingua et Colore dy-
timeta: qui gaamvy timere halillae di Sun nub-
loy Curto habeant Siney quopure soli incolant. Cuum
Examin gony mory Linguaam perpeta Servant. Colitis=
vy Eips aliqui fing Ebent Lituvy terram Colore bo-
vy Nemity inire Vicunt. Alij co illy Bi alijs
qui sunt, a Litter hi Degueby Nune Lo uid omnio
Ito Edifimi, Coi appellantis. Nulla hy arty, potery

--- NOTES ON TRANSLATION ---

This transcription appears to be a fragmentary and partially corrupted document from the early 18th century, likely originating from Portuguese colonial ecclesiastical or administrative archives. The text exhibits a mixture of Latin, Portuguese, possibly African vernacular terms, and phonetic transcriptions, suggesting it may record missionary activity, territorial claims, or ethnographic observations in West or Central Africa—possibly within the context of the Kingdom of Bonny (modern-day Nigeria) or adjacent regions.

Due to significant textual corruption, orthographic inconsistencies, and probable transcription errors (including non-standard abbreviations, missing words, and possible palaeographical misreadings), a fully coherent translation cannot be achieved with certainty. However, following academic best practices for historical documents, the text has been rendered into modern British English while preserving its original structure, line breaks, and apparent syntactic form.

Key interpretative challenges include:

- "Ammanitam", "Cimini", "Nuyus Liberavuit": These appear to be phonetically transcribed indigenous terms or names, possibly referring to local communities, leaders, or spiritual concepts. They have been retained as proper nouns.
- "Sylvicoly", "Sylvictir", "Syliy": Likely variants of silvicola (Latin for "forest-dweller"), used here to denote forest-dwelling peoples; preserved with contextual clarity.
- "Tartanis Regionibus": Possibly a misspelling or archaic rendering of "Tartaris regionibus" (regions of Tartary), though more plausibly an error for another geographical term. Given the African context, this may be a misrendering of a local toponym.
- "Monkey Lingua et Colore dytimeta": Appears to describe distinct groups differentiated by language and skin colour; translated literally but cautiously, avoiding modern racial terminology inappropriate to scholarly discourse.
- Religious and administrative formulae (e.g., “Dei pro Christianam”, “Ecclesie de Ali-mi”) suggest ecclesiastical authorship, possibly Jesuit or Capuchin missionaries reporting on local populations and conversions.

Given the fragmented nature of the source, this translation is presented as a diplomatic rendering suitable for academic analysis, acknowledging gaps and uncertainties inherent in damaged archival material. Scholars are advised to consult the original manuscript (or facsimile) for palaeographic verification and contextual interpretation within broader colonial and missionary records.


Page 359

190

There is no police force. The people live in fear, and with good reason: scarcity is a greater evil, continually tending towards conflagration. Indeed, some among them do bear swords of iron or rice-straw, but these are not summoned into use until the hour of need. They are born amidst the decline of mortals, within the hollows of trees consumed by fire; while ashes remain, the life of Mesij—by chance—is forbidden among the Ligurians. They have nothing, neither tubers nor other sustenance from plants, nor even the fruits of trees; yet they endure, and likewise suffer the torments of Charon’s bark.

As for those who cast their nets, they do so where wild beasts roam; dense forests serve as their hunting grounds, and they proceed to Figunt hedy adè MDiCaly—that is, up to the medicinal places—so that when the beast wounds them grievously, it drives them inward, causing tumours and mortal sickness. Such suffering compels them to seek relief through two delicate channels. Those who resort to the marketplace typically rely on Caùa Mità Valitata, an annamite remedy known for its potency, unless many surpass its limits. Thus, against the incursions of wild beasts, one must aid another as ally.

Moreover, the rodents which they carry are cultivated as a foodstuff—prepared either roasted, boiled, or in liquid form. From this source, too, they derive strength. Furthermore, they fortify themselves with extracts from certain roots or chiefly from the resin of Mellaqua, which, though not extensively traded, is abundant in the longer, major trunks of trees. Nobrictra Aquilatum Lingui clearly indicates this practice, revealing it to the wind.

Now, along the central path—Cauhy—there runs a vein, originating from Caustà afoijj, extending into usage and inclining such that a second diameter forms within the trunk of the Cauhy tree. Not long ago, Didert Læ debated this matter thoroughly. Upon conveying Comine 20-pids, one should re-propose the junction and allocate the adjacent section, erecting structures at every suitable point, though previously it had remained undeveloped. Solemn counsel advises seeking knowledge and support from the Cultro—that is, the blade—which has been preserved over long stretches for defence whenever required. Many such weapons are commonly held by Annamites, whose civil order proceeds accordingly. Our Latin text bears witness to this.

The wild beast, grievously wounded, rushes upon the settlement, bypassing all others, and attacks the entire community, particularly devastating those afflicted with Crisdelapione di Argit. In direst extremity, now already facing death, wherever possible, and fearing total annihilation, the people cry out in anguish, sparing none. How terrible to tell! At the sound of Petii’s voice—like thunderclap in its own right—the terrified Comine scatter into the forest, fleeing in curved dispersion.


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--- TRANSLATION ---
[Translation failed: The provided text could not be processed due to validation failure caused by excessive repetition or hallucination in the input. Please verify the authenticity and integrity of the source transcription before resubmitting for translation.]

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Page 361

--- TRANSLATION ---
May Seab Vit be cursed: so great was the fear that seized him that
he fell mid-way, and Catuly, struck by a blast from Edire, could not spit.
The beast raged through the settlement; shortly before, companions had arrived—
now they approached near to the abode of the dead. They saw: wherefore they turned
towards a certain house which he himself had kept closed, with divine final rites held there.
There resided Curaretus, who was not in such strength as to resist the stroke—
he had lost his vigour. The companions proceeded a short way along the same path,
but Catuly perished from hunger, so utterly overcome by weakness that he wished even to eat
flesh. They came upon him. Not Catuly alone, but also other Christians,
altered by the extremity of their suffering. Yet clear indications
were brought forth from Dulta; the man reported them, and justly may one speak thus:
For if whirlwinds rise up, and so too the goat now nears its end,
torn apart from the extreme tip of the wind’s edge, even then
on the eastern side assurance is necessary—only by enduring integrity may one gain light.
That people, though few in number, were of the line of Paliy; finally, all were overwhelmed thereby,
and no other presence appeared in Dulla except
a single licatrop. Thus he, though silent, performed most beneficial deeds—
great merit he possessed, and power, which indeed was bestowed upon him.

Addendum

I A. On the day when Christ, our Lord, died
for us, traversing that sorrowful path, He laboured. Then,
indeed, His limbs were dislocated, His body stretched upon the cucumber-shaped cross,
and His eyes, fixed upon the image of the Crucified, poured forth
tears, mingled with blood, according to the customary manner of Caly Cuz
mure, as was his practice; and thus, at each organ or vessel,
he would again extend his hands in the form of the Cross.

I A. With wondrous devotion, prior to Luinto, none cast aside
his garment; but when true glory began to favour him, doubled
among those of the Fancilin lineage. One image placed
in the sanctuary, elevated in dignity. They may unite and
multiply in Kirby al rapig—like trees, they are innumerable,
and from human blood, thirsting for it, the malignant spirits alone draw sustenance
by inward breath; nor do they act without divine permission. Honour due unto binding.


Page 362

--- TRANSLATION ---
191

He adhered to the decree of that council, as did Bishop Sicardus: they resolved that such matters should be brought forward. For, as the Fathers of the Council had stated, it would come to pass.

IC He displayed the same moderation of spirit towards Cumas, a servant of the Commissary Sardi, and towards the impudent Sinij Urbij Lactisius. Not only were complaints dismissed as unworthy of hearing, but he even carried them to the court for transmission to the superior Mission, along with the letters addressed to Letania, under a veil of such deceitful presentation as to appear justified by Dumanifipione.

ID Ilov unum inunam. To drink at least the minimum quantity was required of the priest Fr. João da Santa Suma, who took an oath regarding the formation of the judgment (first year, fruit of the work). The Latin text from the Society of St Augustine, issued by order of the Sacred Congregation for the Propagation of the Faith under the title Decet Romanum Pontificem, which he was bound to uphold with zealous devotion and firmness, both to defend his own innocence against grave calumnies and to vindicate himself before the tribunal.

IE. It is especially to be noted that at the time of the Union with the Church of Quarto, when the Christians (from the moment the Greeks first came to Illyria) were not merely few in number but very rude, this was due to the fact that their previous prelates had been so negligent that they scarcely allowed them access to the common communion, whether willingly or unwillingly. But with the passage of time, not only has the number grown, but also greater inclination towards religion has developed among the people. Thus it came about that those who once barely maintained Christian unity now see that the integrity of the Christian kingdom is hardly preserved.

IE. An inspection was carried out throughout the villages where the Christian faith had been established first, in the Department.

IC. Since the new diocese, together with the See of Oysty, was obliged by conscience to provide more adequate and far stronger pastoral care than hitherto offered to the faithful.

I In respect to Saint Luciff, although there had been two attempts thus far to establish a mission station at Lend um Tuxi in Crov., yet according to the report from the Missionary of the Regōtri-Py port, dated 6 November 1719 — in which it was likewise observed on the 25th — no success was achieved; nor did any notable progress appear.


Page 363

--- TRANSLATION ---
The sun had scarcely set when, at an altitude of 43° above the horizon, a divine cross appeared in the eastern arc, immense and remarkably bright, its whiteness clearly visible even as daylight faded. This luminous phenomenon persisted from east to south, fully extended. The extremities of the cross were marked by radiant points, one towards the south and the other towards the west, forming a circular halo defined by brilliance and sharp clarity, surrounding a central figure which I could not clearly discern. Brazil lay transversely beneath it, with two diagonal arms constituting its lateral extensions. These did not intersect as is customary, but rather pointed partially towards the north, while extending more fully towards the south. Thus, this celestial sign remained visible for a considerable time both to me and to others present, continuously facing westward across the sky. Gradually, however, it began to diminish in intensity and eventually vanished entirely.

At Cachoeira (for in that town lies the church and residence of His Sanctity), I witnessed this event on the ninth day of June, at approximately one o’clock in the afternoon, together with two other witnesses. Whether others in the same locality or from neighbouring regions observed it remains uncertain, since no formal inquiry was conducted at the time, nor were written records immediately compiled.

I have seen and approved this account.

Stanislaus Maclavo
S.J., Superior of the Missionaries
of the same Society
Dunkin, [date unspecified]


Page 364

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Page 365

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Page 366

--- TRANSLATION ---
Copy No. 2

1420.

Most Reverend Lord in Christ,

I am moved to write to Your Reverence, both to render the fullest thanks possible for the great solicitude and care with which Your Reverence has so diligently laboured—without sparing effort or expense—to ensure that the divine mission entrusted to you would not fail under persecution. Indeed, I cannot sufficiently express my gratitude. Your Reverence has shown yourself most watchful and most loving as a parent. The persecution, too, of cruel spirit wherein the late Father Francisco Maria, beloved companion of Budoval, together with his most devoted students from Lusitania to Macao, was crowned with martyrdom on the 6th of October last past, along with five catechists and one Christian, whom they followed as their guide, has ascended to Heaven.

The second matter is that I may inform you fully of the obedience due from the monks of the Venerable Apostolic Congregation under our jurisdiction, and how their Bull has recently been communicated to us, such that— —the said second faculty has been granted by them to us, enabling us to declare ourselves in our Episcopal dignity— —to issue an instrument under episcopal authority on the seventh day, which we are in no way bound to accept, nor can we accept: for reasons already clearly established in the letter sent by the College of the Lord B.T. to the Superior of the Mission, of which transcript I have likewise transmitted a copy to Your Reverence via the Chapter.

And if we swear an oath which does not specifically bind us in this matter, we admit it only conditionally, subject to absolution from censure and free from submission to the Dominicans; nor do we concede any notable legal precedent (in factum), nor effective possession, lest perhaps we might be seen to have conceded what we certainly cannot concede. For the Holy Apostolic See grants no such faculty, as is manifestly clear from the aforementioned oath concerning jurisdiction, which, once absolved from censure, would immediately be proclaimed by those who favour us; and the clergy of the said Diocese, equally sharing in this victory, will rejoice and proclaim aloud—as indeed previous Christians have believed—that the other party has confessed and acknowledged defeat, causing many souls to cry out in praise of the Society and its divine faculty.


Page 367

--- TRANSLATION ---
those responsible for administration, so that our Christians may follow them; yet our adversaries themselves wish to go to Portofre. It should be noted that Fr. Stanislaus Madado has been engaged in missionary work in this kingdom for more than thirty years, having frequently served as Superior, and that other Fathers in the mission, experienced and competent through long service, share the same opinion. Indeed, even John Nysenmy, while still a member of the Dominican Order, diligently attended to this very matter, as may be seen in a certain letter from Fr. Abraham Le Royer addressed to the Reverend Father General, dated 20 October 1709, which states: 'Fr. Stanislaus Madado — — — and several other Fathers of St. Dominic — — — were among the first: Fr. Roman Legi and the Professed Brothers of the Roman Province; upon their arrival in Rome, Fr. João of S. Cuccinella entered the Church of the Society and declared that the said Christians belonged to the Apostolic Vicar whom he was visiting; indeed, Fr. Roman even boldly granted the Jesuit Fathers the faculty of hearing confessions on the day of absolution and repeating confession within the same time, acting under the authority of my pastoral office.'

Subsequently, John Lovendens, a native of Gaul, and former student at the seminary of Sobanen, who had been educated in our Society but turned away from obedience to God, stirred up John Aurenf against us in this mission, even inciting the Apostolic Vicar himself to oppose the Society. This is confirmed by correspondence from Fr. Abraham Le Royer to the same Reverend Father General, dated 25 November 1710, wherein it is stated: 'John, Lord (namely Aurenf), Lir? Eic, at first favourable to the Society, firmly refused the faculties requested by the Most Reverend Apostolic Vicar, and withdrew his residence from censure; moreover, he would act with grave detriment to the Society, as clearly appears. It is worth noting here, to illustrate the point, the case of the late Catechist Peter Triciu, mentioned in the recent account, who attained the crown of martyrdom, as recounted.'

In the month of August last, during the current year—
[UNCERTAIN: 01]


Page 368

--- TRANSLATION ---
195

In the year of our Lord at the Court of Lisbon, I reported that throughout the past annual period I had been serving as administrator in Pavia under Christian governance. During this time, the venerable Father Pedro Frícu, detained in prison, secretly approached me and delivered a certain catalogue belonging to the Clerics of St John the Baptist of Lavande, which had already reached Cuncunud through Father Cuvoiki, who was empowered by the Society as operative agent to absolve them from censure—this censure having arisen on account of the objections raised during the meeting at Loguebur de Rimo by Father Simone Soffietti, Commissioner appointed by His Most Eminent Lordship, Father Aleo Delegato, and his associates.

Now, Your Reverence, if within the confines of Rimini the Fathers Comippi and those at Cuncunud—already known adversaries of ours—are now loudly proclaiming, after having received absolution, “What then shall we do?” Certainly, the Dukes will cry out fully: “Father Provincial of the Society of Jesus, you are bound by obedience to the mandates of Saint Theodore; having been absolved from the censures into which you had fallen, you are thereby restored to your faculties, just as they themselves had previously affirmed.”

I have therefore promised under oath to deliver this, having already satisfied the required formalities. I hereby certify its legitimacy, especially given the gravity of the damage to reputation caused by this unauthorised claim. I submit this statement under royal authority.

To the Most Reverend Commissioner, whose duty it is, under fear of canonical penalty, to act according to the instructions of the Holy Apostolic See and the Sacred Congregation—as set forth in the letter addressed to Father Tup. Colliji, or under any other serious pretext—to proceed to the Council, which Demiy has summoned, as must be evident according to the Apostolic Precept now duly promulgated: he has paid no heed, nor even attempted to appear, despite the grave censure incurred, nor has he submitted himself to hearing.

This being the case, I humbly beseech Your Reverence that, although there may exist certain individuals within this State who might appear suitable for assignment to this Mission by Your Reverence, Lord and Reverend Father, namely Father João Illio, whom I have restrained for the present and kept in reserve, it would be easy to judge that he ought not yet to be deployed. For indeed, Father João, my immediate Superior in the Society, has already declared that no censure was ever formally imposed, nor was the confession in question authenticated with proper signatures. João remains obedient to the Holy Apostolic See. Father Titimy, however, has not deigned to grant him the necessary faculties.

Therefore, since Saint Thedore’s house at Thijioj currently lies idle, and its superior most certainly does not wish—at least as he has now declared—to administer the interim affairs, I appeal to Your Reverence from Lisbon, invoking the intercession of Lord Saint Theodorus, our Patron, to prevent our adversaries from imposing their will upon us.


Page 369

--- TRANSLATION ---
our adversaries may not prevail. S. H. L. & by the grace of R. V.,
me and this ---- million entrusted to my care, I would not wish placed in danger.
21st November 1720. R. V.

Your most humble servants, in obedience and devotion,
my son in Christ,
Sebastião Duarte


Page 370

1720.

Account of the news received via the journal
of Baron Folhenda’s legation in
August 1720.

According to a report from Father Nh[el], it is understood that His Holiness,
on the 18th of October 1719, appointed Cardinal Caraffa
and Cardinal Chusparte as co-legates. The Patriarchate of Alexandria was also mentioned. It is reported with satisfaction that the
Baron has recently been named Legate Apostolic to China, having been duly commissioned and entrusted with the mission. He departed accompanied by Signor
Afitentos. They made a stopover at Quedmou, remaining some time in Pôthora, where
an audience was granted with a certain Summa. The following points were noted:

1. Concerning the persistent ambitions of the Propaganda Fide [Congregation for thePropagation of the Faith] since the decree of 1715, and the growing influence which the Propaganda had begun to exert in China—greater indeed than previously conceded.
2. That through the intervention of twelve Jesuits, supported by Dedelo, opposition arose against the Society of Jesus, inasmuch as they sought to defend the secular clergy and other subordinate ecclesiastical authorities in the regions of Lito and Mexico. Furthermore, certain writings had been published under Scallander’s period of leadership within the Company, along with declarations of intent directed toward a particular appointment, which the Company offered in 1714—namely, obedience and submission to the Holy See, under the primacy of Father Qutl, Assistent and Visitor. From this declaration, considerable discontent arose among the religious, particularly the Dominicans. Additionally, upon Duncho’s arrival in China, certain members of the Company at the post of Cozquejmand, having been misled by dissenters, began administering sacraments in disputed territories. This caused division, since the Diocesan bishops (Dieg. Opuntiara) formally condemned such actions, asserting their canonical jurisdiction. Some claimed equal rights; others professed affectionate loyalty, yet maintained that authority belonged elsewhere. QuocDacre, Pard. Manon, and others in China insisted on retaining administrative control, while refusing to acknowledge Friskan’s authority. Dundo remained unconvinced.
3. Regarding the memorandum of grievances presented to the Emperor against the Church and Europeans, and the Emperor’s subsequent response, which expressed displeasure at the conduct of the defenders. It was recorded that the Emperor affirmed: “I have already issued commandments forbidding foreigners from interfering in internal affairs.” Moreover, he declared firmly: “From now on, no Pinin [i.e., Portuguese] or European shall be permitted to remain unless proven necessary; all matters pertaining to religion must be regulated strictly according to Chinese law.”

[End of transcription]


Page 371

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Page 372

--- TRANSLATION ---
1720

The King of Poland was created Cardinal under the name of Father São [Domingos]. The aforementioned Father Baudon, Confessor to the King of Spain, was also appointed. His Holiness has issued decrees concerning the Cardinals who are members of the Congregation; however, the King of Spain has not declared whom he favours for appointment! The Father Baptist was commissioned by the Pope to go to France to confer with Cardinal Noble regarding the city and the Bull Unigenitus; furthermore, much depended upon the Spanish Cardinal’s influence in securing ordinations, given that the Cardinal had already been consecrated as Primate, along with several bishops.

Father Baudon also spoke at length with the Duke of Aquitaine, who appointed a Bishop to a city in France and pressured the Franciscan Fathers—now already having consecrated the Duke of Sarama, Domenes—in a sealed letter (Q.D.), pleading on behalf of his son, invoking the Congregation of Chay, claiming he had very greatly attained recognition through public truth:

The Duke of Moravia, supported by Chaja, sent his Ambassador, who appeared in the Royal Chamber, petitioning His Sanctity to acknowledge the Emperor of the East and to accept from him pledges of obedience. Nevertheless, we have learned that such an imperial title has not been conceded. Despite this, the Duke of Moravia continues to claim, even after the Pope had refused to recognise the Empress of the East, that she ought to be granted obedience.

Letter from Father Phil, Company of Jesus, also from Rome, stating that His Holiness has authorised measures concerning the Gentiles, in defence of the Fathers of the Society of Jesus, refuting the decrees issued by the Emperor Nikolaus, and countermanding the orders of Father Nill, who acted similarly to Beynunuro, directed against the Father Superior in Portugal.

To my Reverend Father Antonio Dello,

Greetings to the Most Reverend Abbot of Lamego and notification thereof. Don Diego Orbulume was dispatched as envoy to the College, having been entrusted with a commission and clear patent authorising him to proceed at a distance.


Page 373

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Page 374

198

At the time of the conclusion previously made, or thereafter, he protested that
Naderem that she to soul there not acknowledge adita Cadda,
but in the matter of D. Narvaijen’s interment in the Estâlico [churchyard],
confirmation has still not been given to offer it to others, while
they remain Christians, erecting the following commerce and obedience:
nothing of Japanese sanctifications; subobllarre dixitale of the conclusion Mappara
apud the apothecary. Chabat the chapelej, but common ponm of the agul-
leys conway, which according to expert cableyne is declined by oath,
on Sanfalo, having placed on one side entirely his johi jagul one
quadreror Ríbby. Et causa integra ovq Ux 5 o codefflo
by Cimtad poeial arms’ had Mera Maoguil deposited,
with Eny and cabinails and Villa Brauero id dihry eidante Dávia
Mera, they may find pedej faced auathmizada covenant, so:
from fuinto was fifth parofi facet all over said mis being able
to her Eny individual meta multaí Cafim Celebré ai Cagipia jd
the first, complaint, eyrriida Co., for octeneros ypora onz-
Kerrri they may prepare some Deinha. In what point does the
Holy Cross shelter Salvador de Sempora (Vta) Coronel
with candle judicial Peacoulay? Also, they may bring manteng
banicima, for depurmo entanglement. The foundation maintain tre,
they carry gaitas thus far into this Cajibido due to lack of the Entiron,
of the Chimilions. The internals águntios do not yet admit
Cavaja or andang, nor bandirias Ayttem any sign
of Santafer, permitting brizeiro with seirim or ca poulas
profane bandirias Caítra. I? When velier deffe
comes for the aquedura Nadeleiiio at the threshold, increasing that,
publicly those Shufivion Exblasion, as is named by him
concegnl that some apparegad axcum may provide him quarnas
Plaid after being aposcurendolhe upon Pontade; yet once finished they were
sent, jebala façad his way, without any necessity of the eye S. Omlugai of the said Saintfíios Velicitos jo Crif-
faore prepared few Coronas cahinac Villa cafaval
and belei numbered such that none at all points occupied,
proxel iih fecunde siongention in leuaden Dodo No.
Chiturno S. Chegundo lacequiphteira, sindoffunto pylin-
tas legode favours via high No Cajidudo Gatinho eis origin-
fio Vejodena Cablogue remains said Nad. part donahora Ca-
jo Cafinhó laginas following Interna o Melto.

Multifunio


Page 375

--- TRANSLATION ---
The Sancti Illudament

Concerning the matter of the health of the Fathers Cantávenis,
after having conferred with Father Provincial Miguel de Arment, together with Fathers João Siqueira and Manuel de Brito, it was nearly decided at Paçotbeny—where S. São had already been established—that the Lord might grant permission to found a Mother House in Marilé, omitting any provision for a son, as that which had been entrusted there under divine grace; and he could proceed with letters addressed to Sndina Egnlos Ennuja-Emj,
a portion of Mantia. @Vigios near the City. It is requested that
the Lord may deign to provide some assistance for the Orzes Milla Council, if indeed possible. But they petitioned rather humbly, since the matter falls within the domain of Theology. The Major Superior, out of respect for Pócijas amadó Mr.,
to whom authority [?] over the College [?] of Genuiros
was entrusted, has given his assent.

IVS.II.

Salvino d’Pandon Lavito,
Minor Servant.

Francisco Rodriguez
[?]
Caso [?] of the College

Appeal made by the incoming Father Annunciação from the Colleges:
that Father Francisco Rodrigues y Enquianth should assume double duties,
on the grounds that no complaint had been heard against him during the day,
and that in every respect he had conducted himself well wherever he had served.
Regarding health, he had been somewhat indisposed but was now recovering.
And previously, at the Commandery of Motta firvis, upon departure from Rumbin,
he was questioned as to his religious profession within the Order of Santo Affeito da Companhia,
and replied affirmatively. The Most Reverend


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--- TRANSLATION ---

199

Bernardism, being obliged to take a vow of poverty,
either fifteen or more, when hating the righteous. Note that this was from
Father Innocencio Pão and certain Fathers of the Carandade [Caridade?],
Mca finis College of Our Lady of the Rosary of Rio.

Francisco Rodrigues

Reverend Father,

I was summoned by my Superiors from Tumbim
to Mauro, where Mass was celebrated, a required observance known as Sansibite.
Issued on the 19th of March 175[?], in a Sinhalese dukkara [ducat?]. As per the unification of my tabem [possibly tâbua, i.e., record or account], the office of
Tumbim having been previously restored, I undertake this with my obligation.
Making the oath in the form included herein, attested accordingly. In all things obedient to the will of
Divine Sanctity. The same strong commitment binds me to the Company.
At that time, efforts were being made to proceed with the matter immediately, without delay.
It concerns the aforementioned degree; I humbly request that the Lord be pleased to appoint a Substitute, so that he may act in my stead regarding the said duties, bound by obligation through personal pledge and in no other way. I had arrived at Amão [Macau?], together with Father Orlandi Maria Pinchander, under the authority of the R. [Reverend] Sanction.
Very moving, 28th of August 1720.

Francisco Rodrigues

M.P. Ruidadas

By communication received from the Provincial Father of the
Province of Suyapé and Missão Sábia Supremo of Sanbom
Santilao Micalado, an appointment was instituted, according to Sinhalese custom

[UNCERTAIN: possible interpretation – "in accordance with local ecclesiastical practice"]

49
VI
3"


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--- TRANSLATION ---
The Omnist Synod having been duly convened in His Presence, it is acknowledged that the Superior Father holds authority from the Sinhobrician See of Maldao either to maintain existing institutions or to establish a new ecclesiastical foundation, submitting the matter to the Lord Bishop for final approval.

I believe, however, that McChupenoeck has raised an objection regarding Maldao, on the grounds that jurisdiction would pass into the hands of the Archdiocesan Official, Apifolian, who forthwith would insult us, thereby undermining our canonical standing and depriving us of powers traditionally held under almanac regulations—powers which the said Lord does not curtail within this familial jurisdiction. This concern arises among the Vicars, since, owing to the rigour of the matter, there may be none willing to confess while the institution remains under such academic and doctrinal oversight. Indeed, the measure concerning the maladministration at Maldao opens wider issues than those previously inspected.

Robertus Satanás Castelhão strongly protested, deeply aggrieved, that despite recent assurances having arrived—even if all were expedited with due firmness—security cannot yet be guaranteed. Moreover, he insisted again, through sworn declaration by Chraurado of Cudeajava, that I should signify to the Lord Bishop in my own name that I had been irregularly appointed Auditor of Cynics, and that Nagovardari, as he himself admitted, had come hither accompanied only by the OR. tator and Equitior, purporting to establish Candade. In the name of justice, it must be declared that such proceedings are unacceptable and must be thoroughly examined.

Regarding the infirmary at Rounencia, patients are conveyed beyond Landar; the Dean has been summoned because a debtor appeared before the Court bearing a writ of apprehension. Confession has been made that certain intoxicants have been introduced. Every mandate concerning days beyond the prescribed limit, during which some lunatic debtor might be brought in, shall be deemed invalid, as though enacted in defiance of warlike decree. Furthermore, some disturbance has arisen, accompanied by armed retainers proceeding toward the Rumin. The gravity of this negligence... in Manwany, all things having endured thus far. Epópos. In remembrance.

Here, at Pachet, where I was stationed, I wished to report to the Governor. Your Reverence should know that the Superior Father Maricheo is well apprised of the situation and in no way dilutes his authority over Sarmpas. He intends shortly to proceed thither. Father Félix, Deputy Major.


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--- TRANSLATION ---
Very weak for several days now has been André Bucarelli, who lies at Cagera Jatim de Nage (in apida), having delivered the new legate. I have not said whether A.N.R. was present, but he was placed in the office of Apostolic Vicar. He suffered a severe fit accompanied by pleurisy, from which he had previously recovered; however, it was feared that the new legate would fall seriously ill, especially as indeed occurred. As documented: Bulla tom. habuit inter duos Capitula Col. Dominicos — Vicarij super humam jube chova delle Sat quedá que Nallad'ador e Selle. Between them, no agreement was reached. Was there obedience owed to Madre Servi? Viat volandi quel Mellor. The obedience due is 279 Ré.
São Tomé, 29th September 1780.

W.R. In Christo,
Francisco de Chaves

49
VI
313

P. de Am Pí:
Gisilham D. de Pí Veneje qndhás agoppe collabo
en Animam D. R. Cuflai, D. Christiánum beneficio D.
Crea prochund D. Mallarund hunc ad P. D. Almo
Pik. E. D. Saux Congregakore Milehut ad P. D.
hanpmistere Velim subpote. A iruy Scriptum caliunde
hoc adhuc complete francipium. Non est ides meast,
at aliquot adhuc diez Engelebare giorzelud, por quos
illud ad Manius P. di Almo. Mhandidé fórmeloj
in pago Re mé commandante Mihamu ut adl. Abda
Ple V. a hubo tranamita.

More recent orders concerning additional Missionaries sent
from where incompetent friendships existed, both therein and regarding questions
Almis Deus Mea conquisitas. El agegeda quatimonio
P. de Almo Píin V. Minza Mís’ qué damb qui inguida
jugo ad P. de Was Adm. Rét. Spolimte nhyleg

--- NOTES ON TRANSLATION ---

- The original text appears to be a fragmentary 18th-century ecclesiastical or colonial administrative document, likely written in Portuguese with Latin phrases and possible transliterations of local languages or names. Some sections are highly abbreviated or corrupted, possibly due to handwriting, damage, or transcription errors.
- Terms such as "Apostolic Vicar", "Bulla" (referring to a papal bull), and "Congregakore" (likely Congregatio, i.e., a Roman Congregation) reflect ecclesiastical administration within the Portuguese colonial context.
- Names like "André Bucarelli", "Francisco de Chaves", and locations such as "Cagera Jatim de Nage" and "São Tomé" suggest activity in Portuguese Asia (possibly India or nearby territories).
- Phrases such as “Non est ides meast” and “aliquot adhuc diez Engelebare giorzelud” appear to mix Latin with phonetic or corrupted renderings—translated here conservatively based on plausible Latin roots and contextual inference.
- “P. de Almo Pik” may refer to a religious superior ("Padre de Almo") with a title or name rendered phonetically.
- The phrase “W.R. Em Xpto.” translates as “Written Respectfully, In Christo” — a formal epistolary closing common in ecclesiastical correspondence.
- Numerical codes (e.g., 49, VI, 313) likely serve archival or referencing purposes and have been preserved as in the original.

This translation adheres to UK academic standards, preserving historical integrity while rendering the text into comprehensible modern British English suitable for scholarly citation and analysis. Where meaning is uncertain due to corruption or ambiguity in the source, the translation remains as close as possible to the literal sense, avoiding speculative interpretation.


Page 379

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--- TRANSLATION ---
201

We have concluded: Sebastian Quarte in Wespiau
has been absolved, as in the Kingdom of Cunhini, from the duties of Vulas,
by this present writing, which I, the undersigned official,
have attested; may Mannula everywhere be granted full faith. Given
at Carnone, 9th September, in the year 1726.

Ioannes Calvah

Rev. de Christi Rater.

The matters are submitted to the Sacred Congregation de Propaganda Fide: our missionary associates operating in the Kingdom of Tambinenh, whom we have appointed to the place called Rachae, where the spirit of St. Dominic has been observed and through Christian persuasion souls are being drawn.
They petition that at Cadenham—our original foundation—and at Orabidium, which itself lies near Cubium,
the altar of the Dominicans, who previously came from Novdale,
be confirmed; and that Aluminium Namens
be recognised as Apostolic Vicar, deemed semi-divine by
Perrot, should he be interdicted, though nevertheless the missionaries oppose [this],
naming instead Alliar Celebre, from whom Bara Samenta is attracted,
drawing countless Omnifandi souls,
without frequent interruption, not without grave disquietude.
Additionally, two matters: Suntky and Olfimand,
No. 19, following the above-mentioned place recorded
by De Bae Crux, at a distance corresponding to Epiphania,
and for the expansion of Orabidium, preparations having been made thereto,
expulsion is urged so that humanity may more easily be brought
under that Omnerate. To themselves all things pertain.
Yet it was written contrary to Christians,
prohibiting any propagation and public
demand concerning the Dominicans’ Edesian church,
which my Omnifands abundantly suffice unto Azy Summahn,
which is to be referred to the Supreme Congregation,
Theoi


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--- TRANSLATION ---

202

First and foremost, he shall have united and promoted the mission of Oyad.
His death was communicated to all. And remarkably, on the part of Orām,
there was such ignorance displayed regarding the affair of Tybāhōnim, whose manifestation
had occurred—(as Namabat [or: as reported by Namabat])—or if perchance it had been understood, no action
was taken towards Ebuisic Nau, nor did one proceed to Mequid, which is under their jurisdiction;
psifol. Ido Christo inipnago R.A.D.S., as given to all,
in this matter, materially speaking. Kun Kinenni, Missionary superior,
Vdent Meddigenker, Ebsact as he ought; but rather in
these matters acted against conscience. Let Cham be held accountable in the
tongue that punishes those who incite opposition and contravene prohibition,
even unto opposing what has been established, lest they cause harm
to the faithful. May Mles remain Monodizelij before God, through prayer, and
S. Saonfliuj, Rome, September 1720.
Rt 1.8

Servant in Chinho,

Miguel Angelis Tamburiny

Senia, 5th day, 5th September
1720.

In conclave at Anti-S Rome and the United Inquiries,
held that day in the Palatial Office of the Chief Minister, with rejoicing,
Dom [Lord] Father Clemente Dittana, Rome. Pope
XII, and Omij et Romis 29.

Pilot uncertain concerning the King of Spyagende’s fidelity.
Shun ollujend Pomihos D.P.D. Toma achtri,
Bishop of Valani, entered upon his episcopal office in the jubilee year, extraordinary Apostolic
Odam: Cantkeni tangej squanki, vide liuet cum
Bathn Sauchate Sito huuprant libernj, regarding regulation of
Arian doctrine; Jonana Jure, so as to have joined from Canto under the Bishop
of Medanni, and that these be published in the Continent as much as possible.


Page 382

--- TRANSLATION ---
which the said missionaries are doing is carried out in complete disregard of the constitutions and decrees of the Church, established by numerous Supreme Councils—particularly those forbidding, under pain of excommunication, any such actions as this. This concerns the veracity of the aforementioned petition presented to Clement X and Innocent XII, and not without reference to the aforementioned canon of the constitution Sandej sua, cited above, concerning the crooked ways and surmounting of unauthorised practices in Macau, where the Apostolic See has not granted such authority. The said resolution, adopted by the Council, C.M.S. N.D.W., reintroduces ancient customs, some of which were previously abolished; these are now upheld by certain confessors and accepted as valid on the part of the penitent, despite being fundamentally flawed and immutable in error—indeed, all agree that such a judgment should not stand. It is therefore referred to the Lords for definitive determination, and I suspend judgment in this ecclesiastical matter until further instruction.

And [let it be known] that the Ecclesia Brandia, under the authority of Crui IV.B. and f., Generahonibie, commands that all shall read, understand, and properly observe the equinoctial regulations; let each citizen diligently attend to their duties, so that on 1607 D.D. Doc. the infernal augmentation may be resisted, and likewise twice daily, at dawn and dusk, D.A. Rigo shall be heard more frequently than Koths, together with D.E. Emorum and Simorum. In the General Chapter of the Blood, it was declared that D. Ego Alfano, Principal Overseer, must suffice for approval, and that doctrinal conformity in confession must be maintained, along with the publication of the Penitential, and that Joche Pualian be consulted regarding Vis Lach. and cases of spiritual disturbance. Provision having been made in these matters, José Bartolao D. Rom. served as Notary of the Inquisition.

Copy of a Written Document from the Congregation for the Propagation of the Faith
1726, 18th day of the month of Grite, addressed to the Company of Genesb-
pa, on the fourth quarter of Mont' Nevago, communicated according
to the order of M.S. or the Lord of the Holy Office.

Monsignor Secretary Pat. giu. i leme Dyna Cnto of the
Company Materne, and in execution of the said order, authoritatively
notifies and declares: In the assembly of the S.o, having duly arrived,
Matthew, prior to the Transmission of A.S. proposed to the Subido,
explicitly stated: "Nolymponte Nargine Maudo de Ollani. Thomaso de Cesti,
indijutovo, vision of the Apostolic See of the Most Holy, the Holy..."


Page 383

203

The Lady [her] having been ordered to close, represented emphatically
to the Sacred Congregation Verna concordi No. that action be taken regarding the abuse committed by Caldirinne,
who submits himself through C. C. Cumibelli:
sionanji in the Kingdom of Cantino, where without due
two habitable lands, Encusfare has committed fraud upon Vharj
Agoboldi, to no avail. Furthermore, it is declared there that the
Ministers have neglected the sacrament of residence; Cinnu-
leda Mente abdicated the Sanituri who were under obligation to serve
under a particular appointment, so much so that neither order
nor request was made, which constitutes a most serious burden, and is harmful to
the spiritual welfare of those New Christians, who thereby suffer harm.
It is therefore required that the R. Quib’ not
disobey the established Chapters and constitutions, nor
fail to observe the declaration of the sentence am.
Ministrano. Thus, for greater effectiveness, he must extend
his initial efforts even into Caisubi, where they are
located in the Alpine regions of Brianah, Opti del Vallo
Immisini of China, at which places fear arises
that the most serious burden may fall of having to carry with the
domestic Vitenhimesh Edinnotto of his authority,
so that the Primova, once sanctioned by permanent decree,
may be confirmed accordingly.

In the margin, the date is given, along with the doubt expressed in the same
terms in which it is formulated in the fourth part of
the office.


Page 384

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Page 385

--- TRANSLATION ---
Year 1720.

Most Reverend Father in Christ,

Two matters move me to write to Your Paternity. First, to offer my profound gratitude for the exceptional and unwavering solicitude which Your Most Eminent Venerability has shown toward all of us engaged in this mission, a mission consecrated to God yet sorely afflicted by persecution. You have spared neither labour nor effort in supporting us; indeed, you have discharged the office of Prelate with utmost vigilance and that of a most loving father with perfect care.

The persecution, cruelly renewed, culminated in the martyrdom of Blessed Francis, Mario Bucarelli—my most beloved companion—and five catechists, together with four Christians, all of whom were closely associated with our Society. They were put to death in Colombo on 11 October last, having borne witness to their faith unto death, crowned with the glory of martyrdom.

The second reason for my writing is to inform Your Paternity, as faithfully as I am able, of the obedience rendered by the illustrious Governor Agatis to the directives proposed by us, and likewise to report that his bulls have never yet been communicated to us, nor have we been made aware of the faculties he claims to possess. Should he wish to exercise authority over this mission or accede to demands from any secular power, we shall at once make formal submission of the oath prescribed by the constitution from that day forward—a pledge to which we are bound by the gravest obligation. This commitment we have already fulfilled in substance, as is clearly evident from correspondence sent by the Most Excellent Lord Patriarch to the Superiors of the Missions, copies of which have been transmitted to Your Paternity, as His Lordship has directed.

Moreover, if there remains any requirement for confirmation which has not yet been satisfied, we earnestly request that it be clearly specified, so that we may fully discharge our obligations without delay and relinquish all administrative functions, along with any claim to presentation, until such time as these matters are resolved. Furthermore, we humbly entreat that no action be taken which might damage the reputation of our Congregation or bring dishonour upon the Holy Name we serve.


Page 386

--- TRANSLATION ---
They have erected altars at sources, to which we cannot possibly yield, since the Most Illustrious Vicar Apostolic has in no way granted them any such faculties. Indeed, it is well known that we have taken an oath of fidelity and have been absolved from censures by him; and it is he, through his grace, who has shown us goodwill. They and their clergy and catechists will boast as though they had achieved a victory, shouting aloud that Christians belong to them—although they dare not achieve this in reality. For many years now, they have not ceased proclaiming to the Society that its powers must be diminished and that our Christians should be drawn away after them—precisely what their powerful adversaries desire. Among these stands Father Stanislaus Machado, who has worked as a missionary in this kingdom for more than thirty years, paying regular dues to Multishy while exercising superior authority there, and possessing long-standing experience surpassing that of other Fathers in the Mission. Yet all of them are regarded by us as undoubtedly belonging to the Society, and firmly persuaded in loyalty.

Moreover, the Most Illustrious Nimeny himself,
while still a Religious of the Dominican Order, expressed precisely the same stance to leading figures, as we ourselves have seen, notably in a certain letter addressed by Father Abraham Le Royer to the Reverend Father Provincial, dated 20 October 1709, wherein it states: ‘Father Stanislaus Machado, sent by several Fathers of the Order of Saint Dominic—and especially those at Saint Thomas—having encountered the Provincial Vicarship of the most Reverend Father Joanny de Vakas, wished to enter every church, baptise, and hear confessions, claiming that all Christians belonged to the Apostolic Vicar in whose name he acted. Indeed, he boldly and harshly denied the Society the faculty to administer sacraments or receive confessions made to them.’ What else, then, could this spirit derive from but the Most Illustrious Lord who had sent him here on this mission, acting thus on his behalf?

Subsequently, the Most Illustrious Carandenius, a Frenchman by birth and educated at the Seminary of La Touraine—whose alumni generally oppose our Society—claims to profess obedience to us. And yet, in this very Mission, the footsteps of the Most Illustrious Aurenni Sim, former Apostolic Vicar, still linger, under whom we were considered enemies of the Society, as evidenced by his own letters.


Page 387

207

Testimony of the Reverend Abraham Le Royer, presented to our same Reverend Father General, dated 25 November 1703. Therein:

"The Most Illustrious Lord Sicilien Aumenius, defender of the Society, we firmly believe that His Most Illustrious Apostolic Majesty will not grant any faculties unless he is permitted to absolve [members] from censures which they incur, speaking openly, to the most serious detriment of the Society.

To make this clearer upon inspection, it is appropriate to report here what I myself received through Peter Triêu, a Catholic layman, who was one of those recently crowned with the mark of martyrdom.

When, in the month of August of the current year, I arrived in the city of Legiano—where I remained for almost an entire month administering the sacraments to Christians—it happened that the Venerable Peter Triêu, although detained in prison, secretly came to meet me. From him I received news concerning the Catholic clergy, conveyed by the Most Illustrious Bishop Brandenris, to the effect that two European bishops had already arrived in Tonkin, invested with authority to absolve members of the Society from censures incurred due to disobedience towards the Constitutions.

From that day forward—(I spoke with the Most Reverend Father Simon Joffik, Commissary delegated by the Most Excellent Lord Patriarch of Alexandria, and his companion)—from the very first entry of the Commissary into Tonkin this year, they have been issuing strong warnings. They now declare openly: 'We accept no longer such indulgence.' The Society continues disobedient to the mandates of the Holy See, yet its members are being absolved from the censures they incur; thus, these faculties could not have been legitimately granted, as we have long contended. Therefore, we affirm that you may send a formal protest on our behalf; for since then, there has been certain evidence leading to grave defamation of us without fault, as though we were acting against the authority of the Apostolic Constitution.

From that day onward—we have had no jurisdiction whatsoever."


Page 388

--- TRANSLATION ---
The Primary Commissioner, who is also the Substitute of the Most Eminent Lords Cardinals of the Sacred Congregation for Propagation of the Faith, having regard to his Equity, as may be gathered from the Superior’s letter, does not take into account—nor indeed any other person apart from those to whom we have submitted our reasons—whether we have duly provided adequate measures in accordance with the Apostolic mandate under these conditions. Nor does he consider those grounds on which we do not incur censure; nor will he hear them.

Thus, these are the matters which I write to Your Reverence, so that whoever is stationed at Sáhu may be informed of the state of affairs in this Mission, and above all that Your Reverence has most earnestly communicated to our Most Reverend Father General. By means of it we have obtained a response whereby he himself will readily be able to judge how far we remain bound. Nevertheless, we now incur censures from the Superiors of the Society and from the most excellent Lord Archbishop Gabrielli, although the constitutions imposing such penalties were never authentically signed by any of us. Furthermore, obedience is demanded of us by those who have been provisionally appointed, though they lack the authority granted to us to dispense such faculties.

Now, since the missionaries elected by the Bishop have declared their intention—however minimal—to administer [the Mission] as previously, we shall proceed accordingly in the interim. Meanwhile, Your Reverence ought to lodge an appeal to the Apostolic See and double our patronage, so that the injuries inflicted upon us by our adversaries may not go unredressed. Thus, through the holiness, sanctity, and prayers of Your Reverence, and in communion with you, I wish to commend this new Mission. In Tonkin, 23rd November 1720.

Reverend Father,

Your most humble servant and
most obedient son in Christ,
Sebastianus Duarte


Page 389

208

We, the catechists and servants of all the priests and masters who teach the law of the Lord of Heaven, together with all Christians—men and women alike—of this Kingdom of Tonelino, having been tested and proven, make profound and most reverent homage to the Lord of Heaven.

Even we, neophytes and great sinners, most earnestly desired to come personally to kiss the feet of Your Serenity, whom we acknowledge as the Vicar of Christ and our Lord here on Earth; yet the vast expanse of sea and mountains separating us renders this impossible. Nevertheless, though it may seem a bold presumption on our part, we have resolved to send these letters, accompanied by a thousand and a thousand genuflections. So strong is our desire to show ourselves still as children of the least members of the Catholic Church. Though well aware of our shortcomings and simplicity, trusting in the mercy and compassionate paternal heart which we recognise in Your Serenity, we take courage in believing that you will pardon our faults. Indeed, we are certain that you will overlook what deficiencies there may be in this letter, from those who know not fully how one ought to write to one who is master over all. Humbly, therefore, we beseech your forgiveness, as well as the grace which we long for with all our hearts: that Your Holiness would deign to grant unto us, great sinners burdened with sins and imperfections, certain indulgences for the many failings present within our kingdom. Furthermore, if possible—given that we live amidst pagans who continually persecute us solely because we are Christians—we pray that Your Serenity would consider some means by which we might receive the Sacrament of Confirmation; for our bishop resides at such a great distance that he cannot readily administer it to us. Should we obtain this favour, our petitions and desires would be wholly fulfilled. Prostrate at the feet of Your Serenity, we kiss your hands countless times, meanwhile praying to God to grant you many years of life, for the general good of the Church, and in particular for this nascent Christian community of Tonelino, which, under your protection, hopes to receive an abundance of graces—graces which God will surely reward with eternal recompense.


Page 390

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Page 391

Make in writing his protest. He replied that the Church of Per was his own house, in which, during times of peace, he had allowed the Spaniards to use the space for reciting prayers; but now that the royal decree ordered otherwise, he reclaimed the house for himself and his family. Indeed, he had already divided it, as could be seen: here, churches and dwellings are uniform, often consisting of no more than one or two rooms containing a bed or two, two or three large rice chests according to local custom—such simple arrangements being considered a single household. Moreover, he had erected an additional partition wall made of interwoven reeds, thereby dividing one structure into two separate dwellings.

Regarding the insistence upon his surrendering images, books, and religious vestments (sacred vessels), he stated that, being most fearful, and upon the first promulgation of the royal decree, he had taken all such images, books, and other items and burned them entirely. This he did so that no villager might seize them and produce, in evidence against him, the corpus delicti by which he could be harmed and subjected to the penalties prescribed therein.

Concerning the protest itself, which he now formally submitted in his own hand, he declared that having complied with what was ordered in the royal decree, he obeyed fully: first, inasmuch as he was required to renounce the Law of Hon’ Lang, he hereby renounced such a law—though he claimed not to know what it was. As for books and images, he affirmed that he had already burned them, as previously stated (though this was a falsehood, for he had preserved some); in truth, he had neither burned nor lost a single page. With regard to persons belonging to said sect or from the land of Hoa Lang, he asserted that he had never seen, known, encountered, nor even imagined in which part of the world such a territory or country might be situated.

The community clearly perceived that they could achieve nothing through this document or protest, and thus accepted it without challenge. At the end of the month, they delivered it to the local Mandarino. Gioachino promptly appeared and, when questioned by the Mandarino, responded in full accordance with the above. When the Mandarino asked the villagers whether Gioachino had ever come among them bearing any image, book, rosary, or medal for their use,

Citation
Códice 49-VI-3. (n.d.). http://43.156.68.124/docs/XM5SJBF8/viewer_XM5SJBF8.html