Carta que el pe. enrrique enrriquez escreuio al pe M. ignatio y M. simon &c. Vltimo de Outubro de 1548.
This is a transcription of a 1548 Jesuit missionary letter authored by Henrique Henriques, written from Bombay (then part of Portuguese India) and addressed to Ignatius of Loyola, Simon Rodrigues, and other members of the Society of Jesus. The document details pastoral activities, ecclesiastical adm...
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| Format: | Manuscripts |
|---|---|
| Published: |
1548-10
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| Subjects: |
Antonio Criminal
;
Cape of Good Hope
;
Christian presence
;
Conversion Efforts
;
Enrique Enriquez
;
Henriques, Pe. Henrique
;
Indigenous beliefs
;
Interfaith dialogue
;
Inácio de Loyola, Santo
;
Jesuit Missionary Letters
;
Jesuit Missions
;
Language learning
;
Mission operations
;
P. Ignacio
;
P. M. Simon
;
Portuguese India
;
Religious practices
;
Rodrigues, Pe. M. Simão
;
missionary activities
;
Manuscripts
|
| Online Access: | https://macau-legacy.usj.edu.mo/docs/6MSL96DI/viewer_6MSL96DI.html |
| _version_ | 1877197617525424128 |
|---|---|
| archiveLocation | 49-IV-49, fl. 38 |
| building | Portugal. Biblioteca da Ajuda |
| collection | Portugal. Biblioteca da Ajuda |
| description | This is a transcription of a 1548 Jesuit missionary letter authored by Henrique Henriques, written from Bombay (then part of Portuguese India) and addressed to Ignatius of Loyola, Simon Rodrigues, and other members of the Society of Jesus. The document details pastoral activities, ecclesiastical administration, linguistic acquisition, catechetical instruction, and interreligious engagement across coastal South India—particularly in regions extending from Cape Comorin to Bombay—during the early decades of Jesuit presence in the subcontinent. Key figures include António Criminal (superior on the coast), Francisco Ariq., Cipriano, Manuel Francisco, Nicolau de Morais, and indigenous collaborators such as Ana, Brother R. Elvita, and a learned Hindu *jogi* engaged in theological dialogue. The text records systematic efforts to establish vernacular liturgy and pedagogy—including translation of prayers into Ma Fãnãr and Malay (*Malauar*), reorganisation of canonical hours by gender and age, baptismal practice, sacramental ministry, and the founding of schools for children, women, and enslaved persons. It documents sustained engagement with local religious specialists (*yta*, *joge*, *brāhmaṇas*, *carkas*, *ves*), polemical encounters with Hindu and Muslim interlocutors, exorcistic claims, and observations on indigenous cosmology and ritual practice. Linguistic methodology, spiritual formation, communal discipline, and appeals for missionary reinforcements are recurrent themes. The letter constitutes a primary source for the history of early modern Catholic missions, colonial linguistics, religious encounter, and the institutional development of the Society of Jesus in Asia. Entry number 24 in catalogue "Jesuítas na Ásia" |
| first_indexed | 2026-05-10T08:59:02Z |
| format | Manuscripts |
| fulltext | [transcription]
{{PAGE:1}}
[Page]
8
[Heading]
DO ANO DE 1548.
[Main text]
Carta que Ay Enríquez a P. M. Ignacio y V. N. On &c. de 1548
Gratia Dni Nri Iesu &c. Semper nobis sit Amen
El Y M. Fr me mando que escreuiese a R. Y al P. M. Simon Y a todos dela Companhia de Iesus largamente as cosas desta costa onde andamos en la qual al presente estamos El Y Anto Criminal Y el P. Cipriano Y el Y Fr Enríquez Y yo somos clérigos de missa Andan tambien tres padres de missa dela tierra Y nós hera nros legos S. Mel de Morales Baltazar Nitez Y Adan Fr., Tienen cada uno delos P. Y her cuidado de muitos lugares Porque somos pocos Y os lugares muitos. Y primeiro quero dar conta do Y M. Fr para dar muitas graças adiós N.S. E assim todos dela Companhia Porque ac. dito de S. P. Paulo obg oia fadus sit ut oes lucri facerem (que co pete muito ánra Companhia) El gusto pode e supra que diz por trabaiar delo cumplir) No podere eu por pe na escreuir a R. A fama que el P. M. Fr. tem na India de que se segue muito fruto Y loor adiós N.S. toda a gente tem ao y por homem que não esteja em lugar algum não tenha sempre ocupações demais E tao chão que se tem por ditoso o que te pode hablar está em todas estas partes por uma grande lumbre E epemplo. Abaixo cierto têm todos. Cos P. dela Companhia muita obrigação de intimam dar graças adiós N.S. Por el exedito E todos del têm e por el muito fruto E N.S. por el hazer E por g de los y de ca dela India van para la. Se pueden saber nuevas del Y no me alargo mas en esta. El Y Anto Criminal en esta costa del cabo da Comorin onde estamos é nro superior elegido por todos nós E aprobado por el Y M. Fr por ser muy idóneo para ello Cuya vida cierto es de muy gran epemplo De anididos anosotros E a los portugueses E a toda la gente dela tierra. Tienen cuidado de correr continuam toda la costa E es muy larga E visitar todos los p. Y her Y oijanos Tienen siempre muy grandes trabajos Nica casa Porque quien lo inspirou a entrar en esta santa Companhia se da grandes fuerzas corporales Y análogas para poder sufrir E hacer esto Hace aprendió a escreuir Y leer esta lengua E es muy trabaiosa enuede mucho dela Y habla muitas cosas — El P. Fr Q Arriq. Y Baltazar Nitez Están muy lejos donde yo estoy Por ello No escriuo dellos menudamente Solam Y tienen cuidado de muitos lugares de Oijanos dado cada uno delos mucho apemplo
{{PAGE:2}}
[Title]
Cartas Da India
[Main text]
exemplo desí como se espera/ el. pº cipriano a in j es vido trabaja como muleto por
y do mucho y ha para hacer y formar los d. imo. flacos y viejos y haz
ar de flaqueza fuerzas para acudir asanas necesidades spiales / el pº M. frº
a in en mandarlo asocotará muy lejos desta costa adonde me parece y serna uj
dado detres herº nros y con el han de ir a fructificar en aglla tierra por la mucha
necessidad y en agllas partes ay y Nªl de morales ha de ser uno delos coja
sieros el yl dios sea loado tiene trabajado muy bien y dado desi buen ejem
plo / yn luego vino acsta costa estuvo muchos meses en una cierra parte della aº
de tenia enj dado de muchos lugares · adonde siempre trabaiana mucho) mudofo
despues el yº ante para otra parte dela costa donde dantes andaua un hombp
como hermitaño feruiendo adios y an absencia del fue el herº Nªl de mu
cales estar en agl lugar donde me escreuio una carta y le hallaua algo mal
dispuesto y le parecia ser la cauza q el nejo atras tenia cuidado de muchos lu
gares y tenia mucho y hazer y por alli no tener sato y hazer estaua dobi te / soa
x.B. y x nro. for aca mucho gusto y cofolation en los trabajos toto y vix por dii
demana y guato mas trabajos y ocupaciones toto mas fuerças da el sor asi que
bes como corporales guado hombre no se desenjda de sus miserias y de tomar
un poco de tpo cada dia y cada noche para epaminar sus flagras y conocer
su vileza para pedir mia adios n.s. y contempla un poco en su infinita bódad
para se moner ato feruir mas / las cofolaciones son aca tatas atos y deggeras,
buscan adios n.s. y qn se cofidera la necessidad y ay enestas partes de sieruos
de dios y el fruto y se haze yo creo y si atos tales diese n.s. a escoger lleuar
los al paraíso luego o estar en la costa feruindolo y fructificado duran son
dadme licéia para vos feruir aun mas algunos años y mi paraíso es an
dar feruindonos enestas partes y aun y ninguna cofolation me diefe des aqui y
xia estar y to mas y sois la suma bódad y por y conoceis las miserias desta
flagra humana siempre me visitais con mil favores y sin multitudin
(28) doloru meco in corde meo confolations tua tatificauerut ates mea - De
sao yo y los herº y aca venieren no los mona avenir saber y da dios grades
confolations atos y por su amor se ponen en muchos trabajos como en todas
da. mas desao y su voluntad sea venir apadecer do se cruificado en la cruz def
amparados de toda la cofolation co la charidad nuda de gustos como la de y en la
cruz. y bien creo y los que fueron criados debaxo del amano y obediácia de v.r.
anesa santa casa de rome y enel santo collegio de coimbra adóde yo vi tatos
{{PAGE:3}}
[Page]
9
[Heading]
Doano de 1545.
[Main text]
angeles y no le quiero llamar hobres pues en cuerpos humanos tienen vida angelica. y asi todos los delas; otras sois de la comp. de esa y ca venieren traheran la misma intencion y yo deseo y trahan y mas perfeita de lo q yo deseo mas co la mucha greciedad y aji aca de siernos de dios y con el grade q lo q ant. / comq tengo digo lo q mi anima desea / el her adam fr° trabaia muy bien y con mucha diligencia y aconteciendo venir aun lugar q yo antes visitaua era el tan solicito del servicio de dios y hobres y mugeres niños y niñas y esclauos venian a la Iglesia mucho mas y qn yo lo visitaua y dava muy buen exemplo desí holgo mucho el y M. fr° de ver como trabaiaua. qn luego venimos nesta costa y aora un año y medio uenian los niños cada dia dos vezes a la ora cion, despues y venimos ordenamos y las niñas y antes no venian a la ora cion veniesen por la mañana y los niños veniesen a la tarde. en cada lugar de Fijianos ay Maestro y enseñe y otro y los va ayuntar todos los dias. edificanse mucho los portugueses quando ven estos niños y niñas apre der las oraciones y aries para dar boxes adios / el enseñar delos niños er deno el p. M. fr° qn luego vino nesta costa y traslado las oraciones en ma fanar no sin mucho trabajo y estas mismas oraciones me mado y escrue uiese y Madase a v.B. las mugeres desta costa vienen a los sabados a la iglesia y los hombres a los domingos y para q mejor puedan venir todas las mugeres tenemos ordenado en algunos lugares y en undia dela se mana apartado vengan las mugeres bndas y viejas las ygles elates venian pocas vezes a la iglesia. y alas viejas es necesario hazerle muchas plati cas e muchas razones para q se vieren algun credito alos casas antiguas delos pagodes lo pierdan. Tambien tenemos ordenado en algunos destos lugares y las esclauas vengan a la iglesia al domingo despues y sus señores van para casa las ygles damtes no venian a la Iglesia - Como nace alguna crianca luego nos lo vienen aderir y si esta mala antes de ser baptizada nos llaman aprisa para la ir baptizar y se acase ir por la tierra do q y estar alla meses y en agl rgo nace alguna crianca qn vienen a tierra do de esta padre tienen muy buen cuidado de nos lo hazer saber para la baptizarnos / qn los grades estan dohientes vos llaman para los irmos aver y encomen darmos adios y hablamosles algunas cosas de rs.s. - Tambien alos niños pequenos trahen alas vezes a la Iglesia co algunas ofrendas para los encomé darmos a dios y de todo lo q trahen y de todas las limosnas y hazen nada re cebimos
{{PAGE:4}}
[Title]
Cartas da India
[Main text]
sebimos mas daje apobres delo y ellos se edifican mucho por y los y son padres.
entre los getiles todo su intento es pedir dineros y si algunos les va pedir con
jeio y para oyr dellos cosas de sus pagodes si esperan del dinero. Hablale y de on
man no - Entre otras ocupaciones y los p° enemos es oir los pleytos prinç
palmete los y pertenecen a la yglesia y tambien a las vezes de orra qualidad para
poner en paz los yndianos - Ay tanto y hacer en los lugares y ay para vis
itar en ver como enseñan los niños y saber lo y saben en estar con los hombres
a los domingos y después con las yglanas y a los sabados con las mugeres casa
das y a los viernes con las buidas y viejas baptizar los niños y instruir los
grandes en la fe y examinado la Intencion co y viene a entrar en el coraç
dela Santa yglesia en visitar dolientes y ordemadas ver la gete como bien
pergutado aunos y aotros para saber la vida de cada uno y cierto defiultoso
mete se cuple con rodo - y por q el y M. f° menado y tambien demi les die
se cuelta menuda m Sabrano R. y gn luego vine a esta costa quise empezar
a deprender la lengua y ater y hallela tan trabaiosa y no tuve cofiança de
la poder alcacar y asi desisti y attende de la dificultad dela lengua tuve
siempre buen topaR asi y desuijdaua de aprendella y enel yjo y el y M. p°
vino de Maluco y fue en el mes de febrero de 1548 no sabia hablar mas y do
palabras dela lengua en aqI yjo medepo el topar por tener otras ocupacio
nes determine de deprender la lengua y asi de dia y de noche no hacia otra
cosa no dexando el rodo de visitar los lugares y tenia acargo y guisome dos
pr.s ayudar mucho tuve una mañ de arte para aprenderla por y asi como en
Latin aprenden conjugaciones asi trabaje yo de aprender esta lengua, conjugava
los ybos - y altar yo los preteritos futuros infinitivo Subiutivo &c. me cuto
muy grade trabajo tambien apxeder el accusativo ento ato y asi los otros
casos y asi aprender q! Se ha de poner primero si el ybo si el noble o pronobre
&c aprenda en breve yjo deman y gn hablo a esta gete en su lengua estan spa
tados en grade maña por saber la legua en tan poco yjo, algunos portugueses
ay y por espacio de 4.1.5.1 6. años hablan algunas cosas dela legua
mos lo y han de dezir por el presente due por el futuro y no saben y les uno
ni yl es otro y gn la gete dela tierra me ve hablar su lengua por los propios
modos yjos y personas cauza en ellos grade espanto y mucho mas se maravi
llan yn ver y en cinquo meses deprendi tanta cosa deiendo y no podia ser por
vta humana - aprendi tambien aleer y escreuir la lengua y el y me mado
y em
{{PAGE:5}}
[Page]
f. 45
[Heading]
Doano de. l s 4 5
[Marginalia — top left]
aprobacion
[Main text]
y embiose ana con otra con avo R. elvita) acaz y mas o 4 meses fundo en interpreta habloes en la misma leng y predicales y por y la pronunciacion della es muy dificultosa y mui diferente delantra alas vezes meno entien den todos y por tanto las mas delas vezes grado les hago platicas en la 5a fia digo las palabras en la misma lengua Malauar y hago q las torne a decir otro y es como ropar para q todos las entiendan mejor pero dagui algunos meses co la ayuda del sor no aura necesidad dello mas hablaq lasha y todos entiendan. No ay aca ropar que sepa bien declarar las cosas dela fe Hablale el y una cosa y ellos muchas vezes dizen otra - el p. M. fue gr vino de maluco dio aln y dela tierra delos y saben mas, los articulos dela fe declarados cada uno por si muy extensamente para el los boluer en malauar los ytas el y dela tierra viene ya buelto ha y a dias y mada el y. y en todas las iglesias se lean en un lugar donde yo aora estoy ha seis o 7. domingos y voy declara do aglla ola con mucha coblacion por q me parece q me van entendiado tengo propuesto co la ayuda del sor de trasladar aglla ola como esta en malauar en una tierra y poner encima de cada cosa la declaracion para q gn se ler en la iglesia af y o herro y alli estuuiera tenga q traslado y entiendan lo q ola liendo para q ansi vam declarado ala gete lo y en la ola sedre tambien tengo en voluntad co la ayuda de dios a. s. y asi me lo encomedo el y. M. A de hazer una man de avre desta lengua para los padres (a poder facilmete apreder poniédo las q Injaciones y declinaciones y el modo y vienen de hablar por q va mucho en ff hablar por interprete o en la misma lengua hay ya dos o tres me ses y no tengo cuydado de mas q de un lugar en q estoy y de otro muy pe queño y esta cerca y esto para tener mas tpo para aprender a lengua; al Jueves voy al lugar pequeño hacer platica alas mugeres y tambien algun otro dia dela semana voy algunas o abaptizarlos o avisar los xpians. aneste lugar donde estoy como arriba dixe las viejas y biudas quienen al prie nes a la iglesia, las mugeres casadas al sabado los hobres al domingo y las esclauas despues q los hobres se van para casa los ninos y niñas cada dia por la mañana y a la tarde despues q empieze aprender la lengua oyo mu chas historias o fabulas delos gentiles y si el sor me da vida algd dia te go de escreuir en malauar otra sus fabulas mostrando les por razones las mentiras en q adoran gn platico co los joyanos para q mas se fortifiquen en la fe y tambien gn platico con los gentiles despues de dichas muchas razones para
{{PAGE:6}}
[Page]
[UNCLEAR: folio number or archival mark at top center, partially obscured]
[Heading]
Carcas da India
[Main text]
para conocer la ydol pezardome mucho de a ceguedad y gen negar de adorar
doran al demonio y piedras, les digo ayunense 100 y 200 bragma
ues delos vros padres muy viejos y de mucho saber y yo solo mancebo como
soy quiero disputar con ellos y hacerles conocer la ydad y si acabo de vnas
platicas en señal y la otra ley es verdadera y las otras falsas signisieren.
hechar comigo un una hogera de fuego yo haxe esta experiencia es tanto y
me prometan y si ellos queman el fuego y ami no y se han de hazer yfianos
reciben los yspanos grade colacion gr meren asi hablar con los getiles. no
me tenga .o.B. por atreuido en hablarles asi por g gr veyo el engaño tan
manifiesto en g andan y g el demonio rato dominio tiene entre ellos
gn veyo g no quieren conocer a g n.s. no me puedo tener y no salga a
tales palabras efiando en la mucha mia de dios sabiendo y para las cosas
semejantes toma dios por instrumento a quien quiere, gn declarana la ola
a los yspanos dey arriba hago mencion vine un dia aderir y si mui esen bu
ena fe en g.n.s. ydadero dios y hombre y algu demonio fabiela sobre algu uer
po y cogodadera se le dypelon demonic de la parte de iesu dios y hombre tr
mando y te salgas luego del cuerpo y al demonio saldria, uno delos ypa
nos g me oyeron de buena fe y tenia day a pocos dias se puso a hablar con
un joge de authoridad (g as entre ellos como sacerdote y mas y bramane) y le em
peco a perguitar por la fe delos getiles vino le el joge aderir y dios tenia
dies hijos el yspano le dypo y no podia ser y y era grande metira y g
dios tenia un solo hijo mas no como los hobres tiene hijos y yendo la platica
adelante le regnerio ese yspano y si mui esfe algun demoniado fuesen am
bos a hechar el demonio fuera del cuerpo y gel gentil no lo podria hechar
y el por g era yspano lo hecharia driendo cierta palabras sanctas dela
nra fe y g a esto le apostaria lo g quiesa y el joge no guiso mucho ensis
tir en la platica deyendole y andaua buscando de comer por agl modo de
vida y tenia y esta es la platica y estos trahen mucho en la boca gn se ven
conuecidos, Andamos por esta man de vida buscado de comer./ Acerca destos
demonios se tiene vno for mucho manifestado en esta gete por g me afirmar
g gn eran getiles de noche no auia quien osase solo llegar junto del mar
y de sus barcos de pescar por g andauan alli muchos demonios en semejanca
de fuego y g otras ciertas partes avia adó de no osauan llegar solos pero despues
g son yspanos no tienen miedo ni ven agllas semeiacas del demonio g dats vian./
{{PAGE:7}}
[Page]
441
[Heading]
Do ano de 1543
[Main text]
Tiene aui el demonio entre los gentiles grande señorío y haze glo adorar d' temor y les pone por y entra en los cuerpos delos gentiles y entonces habla, por ellos diziendo y si le no dan sacrificios y es una moneda deca y si le no ofrecen muchos carneros para beuer todo el sangre dellos y otras muchas offrendas y los ha de matar y hazerles mucho mal. los miseros delos getiles con esto adorando y dante todo lo q les pide. yn alas vezes platico con los getiles nos y ningun miedo tengan del demonio y que esten firmes en el conocimiento y dadero de la sancta fe. les digo y si sobre algun cuerpo veniere el demonio se ayunten guatos bramanes y Jogos y padres delos getiles unier y este y esten yo aui presente y yo so las palabras sanctas de mi sancta fe haze ir aqi demonio lo y todos los otros getiles no haran y estan do una vez enesta platica me dixo un yndiano y si el demonio ya esta en algun cuerpo con solam oyr dezir y viene un portages se va del cuerpo guato mas vos y sois padre lo hechareis respondile yo entonces y aun y vaaglla ver y tornara otro dia mas y yo lo hecha se en phid de S. n.s. nica mas verna aqi cuerpo a Sabra v. R. y entre estas getes algunos y saben algo y bien alguna cosa menos y los otros gentiles no adoran al demonio ni pagodes mas aun solo dios y dadero y todos los pagodes y los getiles adoran estos renegam y conocen ser todo metira y aura dos meses y tuve conocim de un hombre destos et yl esta temido entre los getiles por hombre de mucho saber y de buena vida, este tiene quebrado muchos pagodes y hecha mucha romberia dellos conmigo yo mucho con el y trago lo acomer acasa comigo y somos grades amigos este me cuenta muchas cosas delas metiras delos pagodes y me dixo y aprendiera de un padre delos gentiles los q les padres son mucho mas entre los getiles y cardenal entre nos digo en la homrra y le haren y este su padre y era hombre de buena vida y q ado raua un solo dios y dadero y aborrecia todos los pagodes y sabia cierto ser metiras y q deste su N. viniera atener conocim de la caida del primer padre la ql me coto como el demonio engañara a ena de mas en la historia entremete cosas falsas por y dize y estmueron en la justicia original antes de caer muchos años este hombre y digo mi amigo as Joga y esta tenido en grade reverencia de todos cotame et lo y pasa con los otros getiles bramanes y Jogos y quando los bramanes lo ven delate
{{PAGE:8}}
[Title]
Cartas da India
[Main text]
hazene grande resistencia y el ves dize pira gandais engañando
la gente dezíendoles dia malo, dia bueno, y aconsejandoles y adoren los
pagodes y otras semejantes mentiras respondete los bramanes y hazemos
y desta manera tenemos y comer si esto no hizieremos y comeremos. ya
garnoste mucho y no descubras mas cosas a la gente, Mas el nombre sue
ta de ellos y descubre todo a los gentiles, y muchas vezes alego con el atos
japianos dezíendo y mixen las palabras de agt Joga y si agt y aun no es
japiano dexa de adorar los pagodes y perguntar por dia bueno y dia malo
y conoce todo ser metira quanto mas razon tienen ellos de ser fuera de
tales cosas. pido a v.R. por amor de dios y asi al p.M. Simon con todos
los p. y her. y gr. esta les fueze dada y encomienden este hombre a N.S.
y si entonces aun no fuere convertido lo alubre por y si se convirte sera
mucha gloria de N.S. y sera otro S. pablo contra estos gentiles el parecele bien
las cosas de nra. fe aun y yo no se las tengo aun bien declarado por y que
no tomar primero muy estrecha amizad con el. reprehede alas vezes
los japianos se siente y no hazen lo y yo les acojio, y acojeralos y siempre
figuran mis consejos por y los delos bramanes y joges y delos padres de
los gentiles son falsos. si por ventura sinte en algun japiano alguna fla
queza de alguna idolatria el mismo me lo quiere adegir pesandole mu
cho de agtas cosas es hombre de buena vida alo y parece y siempre
parece y entodas las cosas contempla adios y cierto me haze embidia y
me edifica parecerme y tiene una falta por y como dize S. pablo sciétia
inflat y el como sabe mucho muestra señales de mucha presuncion
de saber y no se si es tambien un menosprecio delos y saben menos y
por eso lo encomienden adios y si por esta falta o por otra no es alumbrado
de nro. nro. sor por quien es la rize y les guiera maculas y le abra los
ojos para y de todo acabe de conocer la verdad tengo oido y en muchas
partes no se hallara hombre de tato saber entre los gentiles como estajasi
sin ser japiano pronara y hara cierto atos bramanes y atos gentiles an
dar errados y ser su secta falsa. Entre otras perguntas y le hizo
fue esta una S. entre los gentiles ay hobres y parecen de buena vida
estos si morieren iran al Infierno o al paraiso? respondiome y todo
el Cobre gadora pagodes y cosas semejantes no puede ir al paraiso, qua
si atodas las perguntas y le hago responde muy sabiam y con mucha pru
dencia
{{PAGE:9}}
[Page]
f. 72
[Heading]
Do ano de 1548.
[Main text]
dencia y q̃ le perguntó por alguna cosa si espacado ono atado me respó
de muy prudentemente y pusee y no q̃estando escreuiendo esta suya
y pasando un gentil por un pagode lo adoro y después del pafaron cier
tos niños ypians losgles tiraron piedras al pagode y le quebraron e;
naxin y degue el getil agastado sovino hauer gucpasse al maestro. esta
tierra es señoreada de Reis getiles y en los mismos lugares delos ypians
estan gentiles y tienen sus pagodes y si los niños siendo la tierra de
Reis getiles hacen tanta Cumberia delos pagodes y harian si fuese la
tierra nra después y apzedí la lengua tomo mucha familiaridad
con los niños y en platicas con perguntas y por arte se dellos si en ha
zer algunas idolatrias y alas vezes se sienten alguna cosa mal hecha
de suyo melo vienen adorir y no solo los niños mas tambien los gra
des y es pora dar muchos lores adios N.s. parecentes mal las cofas
delos getiles y idolatrias ~. Los dias pasados estava un ypians
Gablando con un gentil sobre la ley delos ypians y delos get
tiles y estando alteriado vino el ypians a dezirle cõidera los p de
los ypians y delos getiles ~e la vida delos unos y delos otros las
palabras de unos y delos otros, estando presente un gentil y tenia cono
cim delos p aprovo la vida delos p delos ypians duiendo bien dellos
infisio el ypians en la platica diziendo si un gentil adolecer verna
un bracmane driendo promete ratos fanos agl pagode ratos carneros
tanto sandalo y otras cosas asi y luego se dara salud y todas sus palabras
son enderecadas para el después tomar aguas offrendas, pero las pa
labras delos nros p. no son asi enferma alguno noaylo visitar el p
y dize examina bien tu conciencia de los pecados y hiziste porq̃ mu
chas vezes por los pecados de dios estas enfermedades, pidiendole
tu perdon de todos co propósito de emienda Dios te dara salud y bien &c.
el gentil no tuvo y hablar mas y dezirle quien podra disputar con vos
y después delas palabras y oyo el gentil y la platica y conel tuvo la
vino acobidar con bende y aceca y tenia y es señal de amistad/
Tambien los dias pasados en un lugar destos estando una persona
dohiente un buen ypians con buena fe y tenia le hecho al me
llo unas metas por lasgles rezaua pluq adios N.s. dele dar salud
y creyio la fama desto enel lugar y como alguno era enfermo luego
pedio
[Marginalia — top right]
f. 72
[Signature]
pedio
{{PAGE:10}}
[Title]
Cartas da India.
[Main text]
se vieman pedir las cuentas y le prometian dinero porelle el dauatas mas haria e[UNCLEAR: xio] del dinero y le davan, anrre estas cosas y[UNCLEAR: ?] tambien contar a.o.R: una de y ha de dar muchas gras al sor y es de un moco y aora esta comigo en casa el y fue criado en goa en el colegio de sancta fe y es y el año pasado deseo de ir en compania de nros her[UNCLEAR: ?] Juan para Maluco y sin lo hazer saber se metio en la nao, los gles deparon a un hobre para y lo tornase al collegio el con todo fuese con otro hobre portugos para otra parte y acaecio dar el navio a la costa y los moros prenderon el portuges y robaronlo y finalmete lo mataron yaste moco y digo tanbien prenderon mas no lo mataron mas leuandolo a la mesgui ta le persuadian y adorase en[UNCLEAR: ?]afamado y se tornase moro no queria el mu[UNCLEAR: ?]acho los moros entonces le amenazaron y asi como tenian muerto el portu ges lo avian de matar si no se tornase moro el les dixo que lo matasse en bu[UNCLEAR: ?]na hora y fuese por amor de dios mas y no lo ania de hazer y asi se puso a peligro de muerte por y ya levantavan la espada para lo matar mas quiso xto sor y no lo matasen mas hecharonle unas [UNCLEAR: ?]tranas de cadenas de hie[UNCLEAR: ?]rro a los pies y de ay apocos dias quiso nro sor y vino un capitan co gete y les quemo el lugar y mato infinita gente delos moros y asi se libro este moco y despues vino para esta costa dode estamos el y me cuenta y en ag[UNCLEAR: ?]ha misma tierra de moros andavan mocos de portugueses huydos de sus amos y aun y estavan en tierra de moros y[UNCLEAR: ?]sanan a ellos toda via bivian en la fe de N.s. y platicavan con este mesmo moco y aqui vego y le de[UNCLEAR: ?]ian no se hagas moros ni pierdas tu anima. es cosa para dar muchas gracias anro sor ver enestas partes mocos de portugueses delos y las muchas vezes toda su generacion es gentil y ellos despues de[UNCLEAR: ?]pianos muchas vezes huyen asus amos por la mala vida que les dan o por otros respetos y andando entre getiles viva enta fe de N.s. sin se tornar a la getilidad. uno meco y[UNCLEAR: ?] andando algunos destos por soldados de un capitan gentil acaecio de morir uno en la gerra de una herida y los mocos x[UNCLEAR: ?]imos lo amortallaron y hizieron una cruz y despues a[UNCLEAR: ?]etandose de ro etillas hizieron oracion por su anima y acabado esto lo llevaron a enterrar en una cuna y ya tenian hecha y le pusieron encima una cruz, quedaron los gentiles muy espantados del modo y tenian en lo enterrar y en ryo de guerra y de tanta prisa co tata solemnidad hazian las exequias / algunos mocos[UNCLEAR: ?]d[UNCLEAR: ?]s[UNCLEAR: ?] venieron estos dias hablar co M. fr[UNCLEAR: ?]o diziendo y eran x[UNCLEAR: ?]ianos y y desea[UNCLEAR: ?]an andar entre x[UNCLEAR: ?]ianos y no co los getiles y les a[UNCLEAR: ?]casa seguro para poder an[UNCLEAR: ?]dar
{{PAGE:11}}
[Page]
43
[Main text]
Do ano de 1548
libres por la tierra de los yndios, el y les prometo y mando aya delo hacer. Algunas vezes nos visitamos los y andamos en la costa con g recebimos mucha consolacion. Comunicamos lo q en nras almas sentimos y yuntam el modo q tenemos en enseñar alos yndios y cada uno trabaja como amayor gloria de dios N.S. curara estas ouejas. Quanto ami disposicion .v.R. sabra q abeza quatro o cinquo años y soy mal dispuesto y los hores de combra lo saben muy bien estan espantados los y y heros q me conocen de darme ato por las fuerzas q me da para trabajar por q conocian mi enferma disposicion / pido a v.R. y al y M. Simon y a todos los dela comy de Iesu y se acuerden de mi padiendo a v.R. que me de siempre gracia para perfectamte hacer su sancta voluntad padeciendo por su amor mucha pobreza Injurias y tribulaciones pues esto es lo qio el enseñado A Mucha grud entiendo y ha menester y tengan los y en estas partes quieran de fructificar y mucha pruena por q a fuerça de buena vida y los otros queren se moueran a conocer la ydad y les predican, en la primitiva iglesia con los milagros tan manifiestos eran los hombres quasi estreñidos afentos en sus almas la ydad y aca es lanida muy fansta y pronada delos operarios quiere dios y muchos vengan en su conocimto ~ por amor de dios v.R. siempre nos ambie operarios por q son aca muy necesarios, esta cierto y si como la In dia luego se descubrio vinieran aca siernos Edaderos de dios y su gusto fue va servirlo de dia y de noche mucho mas yspanidad uniera ~ Entre otras cosas para q el sor dios quiso ordenar enesto yos esta foneta comy fue puesta auer Mia delas aias dela India cierto y asi lo siento por la mucha falta y ania ca de siernos de dios antes dela venida del M. A y por el fruto q se hare despues de su venida con su presencia y de sus companeros lo q me pa rece deuia dar mas animo alos dela comy por amor de E. No quiero dexar de le dar cuenta de un mençebo y en casa tengo el yl me fue grade ayuda para aprender la lengua, este tiene algun ingenio y siento yo bien q conoce las mentiras delos gentiles y las ydades de nra fe tiene voluntad de andar siempre con los y sirviendo adios guardado cagidad sin esperar algun premio mas y lo dedios y es muy grade encomédelo v.R. adios por q espera y nos ha de ayudar mucho, no me puedo mas alargar por tener mucho y hacer aun q se podian esfereuir de aca mas cosas de loor de dios v.s. salto pidiendole nos de gracia atodos pora y perfectamte hagamos su sanctissima voluntad de Bambay oy ultimo de octubre de 1548
[Signature]
Indigno seruo Iemrrigue enrrigz
[translation]
{{PAGE:1}}
[Page]
8
[Heading]
Of the Year 1548
[Main text]
Letter from Ay Enríquez to the Reverend Father Master Ignatius and to Your Nobility, etc., dated 1548
Grace of our Lord Jesus Christ, etc. May it ever be with us. Amen.
The Reverend Father Master [Ignatius] has instructed me to write at length to the Reverend Father Master Simon and to all members of the Society of Jesus concerning affairs along this coast, where we are presently stationed. At present, the Reverend Father Master, António Criminal, Father Cipriano, the Reverend Brother Enríquez, and I are ordained priests celebrating Mass. In addition, three native priests also celebrate Mass in this region; and we ourselves—Brothers S. Mel de Morales, Baltazar Nítez, and Adán—serve as lay brothers. Each of the Fathers and Brothers bears pastoral responsibility for numerous localities, owing to our small number and the great extent of the territory.
First, I wish to report upon the Reverend Father Master, so that we may render abundant thanks to Our Lord God—and likewise all members of the Society—for his exemplary service. As Saint Paul writes (Philippians 1:22), *‘I am hard pressed between the two: my desire is to depart and be with Christ, for that is far better; yet to remain in the flesh is more necessary for you’*—a passage which resonates profoundly within our Society. His joy, indeed, surpasses all earthly satisfaction, for he labours not for personal gain but solely to fulfil the divine will. I cannot adequately express in writing to Your Reverence the widespread reputation which the Reverend Father Master enjoys throughout India—a reputation founded upon the abundant spiritual fruit and glory redounding to Our Lord God. All people hold him in high esteem as a man who, though never remaining long in any one place, is perpetually occupied with manifold duties—so much so that those privileged to speak with him consider themselves fortunate. He shines across all these regions as a great light and living exemplar. Indeed, all the Fathers of the Society owe him profound gratitude to Our Lord God—not only for his outstanding leadership, but also for the abundant spiritual fruit he has engendered, for the edification he provides, and for the many vocations he has inspired across India, whence new recruits continue to arrive. I shall not dwell further upon this matter here.
António Criminal serves as our superior on this coast—from Cape Comorin, where we are presently stationed—having been elected unanimously by ourselves and formally approved by the Reverend Father Master, in view of his exceptional suitability for this office. His life is truly an eminent model of holiness, inspiring both ourselves and the Portuguese settlers, as well as all the local inhabitants. He oversees the continuous pastoral visitation of the entire coastline—a vast stretch—ensuring that every parish, brotherhood (*hermandad*), and native Christian community (*oiran*) receives due attention. This entails constant and arduous labour. Yet he who first inspired him to enter this holy Society has endowed him with extraordinary physical strength and corresponding spiritual fortitude, enabling him to endure and accomplish these tasks. Moreover, he has diligently acquired proficiency in reading and writing the local language—a demanding undertaking, requiring considerable effort; and he now speaks fluently on many subjects in it.
Father Francisco Ariq. and Brother Baltazar Nítez are stationed at some distance from my own location; therefore, I do not describe their activities in detail, but merely note that each exercises pastoral care over numerous *oiran* communities, providing a most edifying example to all.
{{PAGE:2}}
**Title**
Letters from India
**Main Text**
Here is an example of how one may expect to serve: Father Cipriano, in the name of Jesus Christ, has laboured as a staff for the weak—bearing much, and having much still to do—in order to strengthen the most frail and aged, and to draw forth strength from weakness so as to meet urgent and particular needs. Father M. Fr. [Manuel Francisco], likewise in the name of Jesus Christ, has been sent far from this coast—whither it seems to me he will be assigned—to serve alongside three of our brothers; with them he shall go forth to bear fruit in that land, where spiritual need is great. In those parts there is also great scarcity of labourers for God; and Brother Nicolau de Morais is to be numbered among those chosen for this mission. Blessed be God: he has worked diligently and given an excellent example thereby.
Soon thereafter he came to this coast and remained for many months in a mountainous region thereof, where he had been stationed in numerous localities—always labouring assiduously. Afterwards, he was transferred to another part of the coast, where previously a man had lived as a hermit, devoting himself to the service of God in solitude. During his absence, Brother Nicolau de Morais was appointed to that same place, where I received a letter from him. I found him somewhat unwell, and he believed the cause to lie in the burden he bore—having oversight of many places, much work to accomplish, and consequently insufficient rest; thus he was doubly fatigued.
By the grace of God, and through our Lord, we have experienced here great joy and consolation amid our labours; and though we live wholly by divine grace, we pray daily for yet greater trials and occupations—for the Lord bestows ever greater strength thereby. Thus, even as bodily health must be safeguarded, so too must the human person never disengage himself from his own miseries; rather, he ought each day and each night to set aside a little time to examine his failings and acknowledge his own unworthiness, so as to implore more earnestly the mercy of Our Lord God, and to contemplate for a while His infinite goodness—thereby disposing himself ever more fully to His service.
Consolations here are abundant and manifold: they seek Our Lord God, and when one considers the spiritual need prevailing in these regions—and the dearth of God’s servants, and the fruit being borne—I believe that such consolations truly exist. Indeed, were Our Lord to grant the choice, I am persuaded that He would prefer to take such souls straight to Paradise—or else to leave them upon this coast, serving Him and bearing fruit there—rather than permit them to depart. Grant me, therefore, Your permission to serve you yet longer for some years; for my Paradise consists precisely in serving Him here among these parts. Nor has any consolation failed me hitherto; rather, I remain here, content and at peace—since You are Supreme Goodness itself, and, knowing full well the miseries of this frail human condition, You visit me continually with countless favours, without number or measure.
*(28) “Dolorum meorum in corde meo confolationes tuæ laetificaverunt animam meam.”* [“The consolations You have given me for my sorrows have gladdened my soul within my heart.” — Psalm 94:19 (Vulgate)]
From São Paulo, I and the brothers who come here shall not fail to inform you; and may God grant abundant consolations to all of you. Out of love for Him, you willingly undertake many labours—as indeed do all the brethren—yet none more so than yourselves, whose will it is to appear wherever He was crucified upon the Cross: sustained not by any consolation of the world, but solely by naked charity—such as that which sustained Him upon the Cross.
I am firmly convinced that those who were formed under the gentle discipline and holy obedience of Your Reverence—first within the Holy Apostolic See of Rome, and later at the Sacred College of Coimbra (where I myself witnessed so many examples)—are especially fitted for this vocation.
{{PAGE:3}}
[Page]
9
[Heading]
Donation of 1545
[Main text]
Angels—I do not wish to call them ‘men’, for they live in human bodies with an angelic life. And thus all those belonging to this Company; others are of your Company, and whosoever comes henceforth shall bring the same intention—and indeed, I desire that they come, and with an intention even more perfect than my own—through the great grace and mercy bestowed upon us by God, and with the greater measure of grace that precedes what has already been granted. As I have said elsewhere, this is what my soul desires.
Brother Adam Francisco laboured most diligently and well. Whenever he visited a place previously under my pastoral care, he was so zealous in the service of God and of men, women, children, and enslaved persons alike that attendance at the church increased markedly—far exceeding what it had been during my own visits—and he set an excellent example, of which I and Master Brother Francisco were greatly pleased.
Upon our arrival on this coast—now one and a half years ago—children began attending the canonical hours twice daily. Subsequently, we instituted a revised schedule: girls now attend in the morning, whereas previously they did not attend the canonical hours at all; boys attend in the afternoon. In each Fijian settlement, there is a schoolmaster who teaches, and another who gathers the children together daily. The Portuguese settlers are much edified when they see these children and girls learning prayers and catechetical formulae—such as the ‘Our Father’ and ‘Hail Mary’—and making the sign of the cross.
The instruction of the children was entrusted to Father Master Brother Francisco immediately upon his arrival on this coast; he translated the prayers into the Ma Fãnãr language—not without considerable labour—and sent me copies of these very prayers, which I have transcribed and forwarded to Your Grace.
Women from this coast attend church on Saturdays; men, on Sundays. To facilitate fuller participation by women, we have ordained—in certain localities—that on one designated day each week, both married and elderly women shall gather at church. Previously, elderly women attended church only infrequently; moreover, much patient persuasion and repeated exhortation is required to encourage them to attend, lest they retain credence in the old pagan shrines and ancestral rites.
We have likewise ordained—in several of these settlements—that enslaved women shall attend church on Sunday afternoons, once their masters have departed for home; formerly, enslaved women scarcely ever came to church.
Whenever a child is born, its parents promptly inform us; and if the infant falls ill before baptism, they urgently summon us to administer the sacrament. Should we happen to be travelling inland—sometimes remaining there for months—and a child is born in such a location, the local fathers take great care to send word to us, so that we may baptise it without delay.
When prominent persons fall gravely ill, they send for us to visit them, commend themselves to God, and bid us farewell; during these visits, we speak to them briefly on matters of salvation.
On occasion, parents also bring very young children to church, bearing small offerings—such as foodstuffs or cloth—for us to present to God in their name. From all such offerings and alms, we accept nothing for ourselves.
{{PAGE:4}}
**Title**
Letters from India
**Main text**
We observe that the poor are greatly edified by them, and they themselves act as spiritual fathers. Among the gentiles, their sole purpose is to solicit money; and if anyone approaches them seeking instruction—or even merely to hear about their pagodas—they expect payment in advance. I spoke with them, but in vain.
Among our other duties, the principal ones entrusted to us are hearing ecclesiastical litigation—especially cases pertaining to the Church—and, on occasion, disputes of other kinds, in order to reconcile the indigenous peoples. There is much to do in the villages: we must visit them to ascertain how children are being taught, to assess what knowledge they have acquired, and to verify how they spend their time—with men on Sundays, with young women (*yglanas*) thereafter, with married women on Saturdays, and with widows and elderly women on Fridays. We baptise infants and instruct adults in the faith; we examine the sincerity of intention of those who seek entry into the Holy Church; we visit the sick and administer the sacraments; and we diligently inquire after each person’s conduct—questioning some individuals directly, others indirectly—in order to discern the moral life of every soul. Indeed, one who is manifestly defective in virtue must be dealt with firmly and consistently.
Moreover, since the Reverend Father (R.P.) had been appointed to this mission—and also because I myself was assigned here—I resolved immediately upon my arrival on this coast to begin learning the local language. Yet I found it so difficult that I lacked confidence in ever mastering it, and accordingly abandoned the attempt. Owing to the extreme difficulty of the language, I maintained a favourable disposition towards it nonetheless, though I deferred formal study. Then, in the year 1548, during the month of February, the Reverend Father came from the Moluccas; at that time, I could speak no more than two words of the vernacular. Having encountered him, and having other pressing responsibilities, I again determined to master the language. From that point onward, I devoted myself day and night exclusively to this task—without neglecting my pastoral obligations to visit the villages, which remained under my charge. To assist me, I secured two interpreters, who proved invaluable. I devised a methodological approach—akin to the way Latin is taught—focusing first on verb conjugations. Thus, I systematically studied the verbs: I formed their preterite, future, infinitive, subjunctive, and other moods; this demanded considerable effort. I likewise mastered the accusative case (*-ento*, *-ato*), and similarly worked through the remaining grammatical cases. I learned, too, the syntactic rules governing word order—such as whether the verb precedes or follows the subject, and whether the noun is honorific (*noble*) or non-honorific (*pronobre*), etc. Within a short time, I acquired sufficient proficiency to converse with the local people in their own tongue. They were profoundly astonished at my command of the language—so rapid had been my progress—that many expressed amazement. Indeed, some Portuguese residents have lived here for four, five, or even six years yet still speak only a few rudimentary phrases; they confuse present and future tenses, and cannot distinguish between subject and object forms. When the native people saw me speaking their language—using its proper inflections, constructions, and personal pronouns—they were struck with great wonder; and their astonishment increased further when they learned that I had achieved this fluency within just five months—a feat they deemed scarcely human. I also learned to read and write the language; and the Reverend Father instructed me accordingly, and commissioned me…
{{PAGE:5}}
[Page]
f. 45
[Heading]
Donation of [illegible or abbreviated place name], f. 45
[Marginalia — top left]
Approval
[Main text]
And Ana was sent here together with another catechist, Brother R. Elvita, approximately four months ago. Since then, she has founded a school for instruction and preaching in the same language—Malay (here referred to as *Malauar*), which remains the vernacular of this region. However, its pronunciation is exceedingly difficult and markedly distinct from that of earlier dialects; consequently, comprehension among the local population is often limited. For this reason, I most frequently deliver my exhortations in the *quinta forma*—that is, I pronounce each word in Malay and then ask another person to repeat it aloud, thereby ‘roping’ (i.e., echoing or reinforcing) the phrase so that all may grasp it more readily. With continued assistance from Brother R., however, this method will soon become unnecessary: within a few months, he himself will be able to speak fluently, and all present will understand without such repetition.
There is, at present, no interpreter here who is sufficiently proficient in expounding the doctrines of the Faith. When I speak with them on a given point, they frequently respond with something altogether different. Father M., who recently arrived from the Moluccas, conferred with several elders and native scholars (*yta*—a term denoting indigenous religious or linguistic specialists) from the region, and these individuals possess greater familiarity with theological matters. They have now prepared, at great length and with meticulous care, a full exposition of the Articles of the Faith—each article treated separately—and have translated them into Malay (*Malauar*). The *yta* from the region has already returned, having completed this work some days ago, and has dispatched the manuscript to me. In every church within this district—including the one where I am presently stationed—the translated text has been read aloud over the past six or seven Sundays. I accompany these readings with extensive oral explanation, and I perceive—by their attentive demeanour and responsive questions—that they are increasingly comprehending the material.
I propose, with Brother R.’s assistance, to produce a revised edition of this Malay translation, laid out in parallel columns: on one side, the vernacular text (*Malauar*); on the other, a precise gloss or doctrinal clarification of each clause. This format would enable the text to be read publicly in church, with the explanatory notes serving both as a guide for the preacher and as an aid to congregational understanding. Thus, the people would not merely hear the words, but also grasp their meaning—and thereby receive systematic instruction in the Faith. Moreover, with God’s grace and the blessing of our Most Reverend Superior, I intend—should my health permit—to compile a grammatical manual (*mano de avre*) of this language for the use of the Fathers, designed to facilitate rapid acquisition. It will include conjugations and declensions, syntactical patterns, and idiomatic usage—since fluency in the vernacular is of paramount importance: reliance upon interpreters greatly impedes pastoral efficacy, whereas direct communication in Malay is already yielding tangible results. At present, I am responsible for two locations: the principal settlement where I reside, and a second, much smaller village situated nearby. This arrangement allows me greater time to master the language.
Each Thursday, I visit the smaller village to instruct the women; on other days of the week, I go there either to baptise converts or to catechise those preparing for baptism. Here, in the main settlement—as noted above—the elderly women and widows attend church daily; married women come on Saturdays; men on Sundays; enslaved persons after the men have departed for their homes; and children—both boys and girls—attend each morning and again in the late afternoon. Once I have acquired sufficient command of the language, I have begun collecting numerous indigenous narratives and traditional tales (*fabulas delos gentiles*). Should God grant me life, I hope shortly to compose, in Malay, a collection of these stories—accompanied by reasoned refutations exposing the theological errors embedded therein—so as to assist the newly baptised in discerning falsehood from truth. I also engage in dialogue with non-Christians (*gentiles*), employing rational argumentation to demonstrate the inconsistencies in their beliefs, thereby strengthening the faith of the catechumens and encouraging deeper reflection among those yet unbaptised.
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[Page]
[Unclear archival mark or folio number at top centre, partially obscured]
[Heading]
‘Carcas da Índia’ [i.e., ‘Carca’ or ‘Karka’—a term used in early Portuguese colonial records to denote a type of indigenous religious practitioner or ritual specialist, possibly cognate with Sanskrit *kārka* (‘one who performs rites’) or *kāraka* (‘agent, doer’); cf. later ethnographic usage referring to temple functionaries or ritual intermediaries in the Konkan and Malabar regions]
[Main text]
To expose the idolatrous practices prevalent among these people—and deeply grieved by their blindness and stubborn refusal to worship the true God—I addressed them thus: ‘Fast for one hundred or two hundred *bragmas* [i.e., *brahmas*, here used anachronistically by the author to denote periods of ritual abstinence; likely conflating Sanskrit *brahma* (sacred power) with Portuguese *brama* or *bramão*, a variant rendering of *brāhmaṇa*], as your own venerable elders—men of great age and profound learning—have done. Yet I, though but a young man, intend to debate with them and demonstrate to them the truth of our faith. If, after our discussions, they acknowledge that our religion is the true one and all others false, let them signify this publicly. As a sign of this truth, let us both enter together into a fire. I have already undergone this test: it proved so efficacious that I now confidently propose it. Let them promise—if the fire consumes them but leaves me unharmed, then they shall become firm believers, and the Portuguese will grant them generous concessions. Thus may we speak openly with the gentiles.
Do not consider me presumptuous in addressing them thus; for I see the deception so manifest in their ways, and how thoroughly the devil holds dominion among them. I see plainly that they refuse to acknowledge our Lord Jesus Christ; therefore, I cannot remain silent, but must speak out—trusting wholly in the abundant grace of God, who, in matters such as these, chooses whomever He will as His instrument. And indeed, He has already revealed this truth to the Portuguese: on one occasion, when I was present, a man of strong faith in our Lord Jesus Christ—the true God and true Man—was afflicted by a demon speaking through him about some place or object (perhaps a *cogodadera*, i.e., *kōṭu-dēvāra* or *kōṭu-dēvaru*: a local deity associated with boundary stones or protective shrines). At once, invoking the name of Jesus Christ—God and Man—I commanded the demon: ‘Depart forthwith from this body!’ Whereupon the demon departed.
One of the *ypanos* [i.e., *yavana*s—Portuguese rendering of the Sanskrit *yavana*, used in western Indian vernaculars to denote Muslims or, more broadly in this context, non-Hindu outsiders; here likely meaning a local Muslim interlocutor or witness] who heard me speak with sincerity—and who had himself been ill only a few days prior—then approached me. He began conversing with a *joge* [i.e., *yogi*: a Hindu ascetic or spiritual practitioner, regarded locally as possessing priestly or sacerdotal authority, and often equated by the Portuguese with *brāhmaṇa*s in ritual status] and questioned him concerning the faith of the gentiles. The *joge* came to me and asserted that ‘God has ten sons’. The Portuguese man replied that this could not be true—that it was a great falsehood—and explained that God has but one Son, not as men beget sons, but in a manner wholly divine and ineffable. As the discussion progressed, the Portuguese man challenged the *joge*: ‘If any person here is possessed by a demon, let us both attempt its expulsion. You, as a gentile, will be unable to cast it out; whereas I, as a Christian, shall do so by uttering certain holy words of our faith.’ He offered to wager whatever the *joge* might demand—but the *joge* declined to continue the discussion, instead turning away to seek food, in accordance with his customary way of life. This, then, is the nature of their discourse—and these are the habits they constantly display; their preoccupations are readily apparent. We live thus, moving from place to place in search of sustenance.
Concerning these demons, one manifestation has been especially conspicuous among this people: I am assured—by reliable gentile witnesses—that, before the arrival of the Portuguese, no one dared approach the seashore alone at night, nor venture near their fishing boats, for fear that numerous demons appeared there in the form of flames. Likewise, there were other places where solitary passage was avoided. Yet since the Portuguese settled here, such fears have vanished: neither do they fear those places, nor do they behold such demonic apparitions—precisely because the Portuguese presence dispels them.
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[Page]
441
[Heading]
Of the Year 1543
[Main text]
The devil holds great dominion among the gentiles, and compels them to worship him through fear. He enters the bodies of the gentiles and speaks through them, declaring that unless they offer sacrifices—specifically a coin known as a *deca*—and slaughter numerous lambs to drink their blood, together with many other offerings, he will kill them and inflict grievous harm upon them. Thus, these wretched gentiles, terrorised by such threats, render him worship and grant all that he demands.
On occasion, I have discoursed with the gentiles, assuring them that they need entertain no fear of the devil, and urging them rather to remain steadfast in the true knowledge of the holy faith. I have told them: ‘Should the devil enter any person’s body, let the *guatos* (a local term for ritual specialists or exorcists), the *brāhmaṇas*, the *jogis*, and the elders of the gentiles assemble together; and I shall be present. By means of the sacred words of my holy faith, I shall command the demon to depart—and all the other gentiles shall refrain from worshipping him.’
During one such discourse, an Indian man asked me: ‘But if the devil is already present within a person’s body, will merely hearing the words of a priest cause him to depart?’ To this I replied: ‘Yes—even now, I shall go and see him; and should he return on another day, I shall expel him again in the name of Our Lord Jesus Christ.’
Among these gentiles, some possess a degree of understanding—though varying in extent—while others neither worship the devil nor the *pagodes* (i.e., idols or temple deities); instead, they acknowledge only the one true God. Indeed, many of the *pagodes* themselves, along with numerous gentiles, openly renounce idolatry, recognising it as sheer falsehood.
It is now nearly two months since I became acquainted with a certain man of this people, who is widely feared among the gentiles for his profound learning and exemplary conduct. This man has destroyed many *pagodes* and caused extensive disruption to idolatrous practices. I have associated closely with him, inviting him frequently to my home to share meals; we are close friends. He has recounted to me at length the falsehoods propagated by the *pagodes*, and told me that he learned much from a *father* (i.e., a spiritual preceptor or elder) among the gentiles—men whom the gentiles hold in far greater esteem than our own priests, even comparing them to cardinals in rank and authority. He described this preceptor as a man of upright life, who worshipped only the one true God and abhorred all *pagodes*, being fully convinced of their utter falsity. From this father, he had acquired knowledge of the Fall of the First Man; and he related to me the account of how the devil deceived Eve—though he interwove the biblical narrative with certain spurious additions. He further stated: ‘They remained in original justice for many years before the Fall.’
My friend—whom I refer to as a *jogi*—is held in the highest reverence by all the gentiles. He moves freely among the *brāhmaṇas* and *jogis*, and when the *brāhmaṇas* encounter him, they bow before him.
{{PAGE:8}}
**Title**
Letters from India
**Main Text**
He offers strong resistance, and the *ves* (a local religious functionary or astrologer) declares—falsely—that certain days are auspicious (*dia bom*) or inauspicious (*dia mau*), thereby deceiving the people. He further advises them to worship pagodas and other such falsehoods. In response, the Brahmins declare: ‘We do this so that we may eat; if we did not do so, we should have nothing to eat.’
He has already grown greatly emboldened, and urges us not to reveal further matters to the people—except the true name of God—and instructs us instead to disclose everything fully to the Gentiles (i.e., non-Christians, particularly Hindus). On many occasions, he engages the Japianos (a term here used for learned Hindu scholars or pandits, possibly derived from *jyotiṣa*, meaning astrologer-astronomer) in debate, citing passages from the *Agt Joga* (likely a phonetic rendering of *Yoga Śāstra* or *Yoga Sūtra*, though possibly referencing a vernacular compendium of yogic or astrological doctrine). He argues: ‘Even if one is an adept (*japiano*) in these arts, one must still abandon the worship of pagodas, cease inquiring after auspicious and inauspicious days, and recognise all such practices as sheer falsehood. How much more reasonable, then, that they should be wholly estranged from such things!’
I earnestly beg Your Reverence, for the love of God—and likewise implore Father Simon, together with all the Fathers, Brothers, and lay brethren—to pray for this man. May Our Lord be pleased to enlighten him. Should he remain unconverted at present, let him be gently instructed; but should he embrace the Faith, it will redound greatly to the glory of Our Lord—and he shall become, as it were, another Saint Paul among these Gentiles.
He appears receptive to the truths of our Faith, though I have not yet expounded them to him with sufficient clarity—partly because I have not first cultivated a close and trusting relationship with him. At times I reprove the Japianos, and though they feel the force of my words, they do not amend their conduct; yet I receive them kindly, and continue to welcome them. They consistently follow my counsel rather than that of the Brahmins, the *jogis*, or the elders of the Gentiles—all of whose teachings are false.
Should I detect even the slightest weakness in any Japiano regarding idolatrous practice, he himself confesses it to me, deeply distressed by such matters. He is a man of upright life and good disposition; his demeanour is consistently grave and contemplative in all things. Indeed, he inspires both envy and edification in me. Yet he does possess one flaw—namely, that which Saint Paul describes: *‘Scientia inflat’* (1 Corinthians 8:1: ‘Knowledge puffs up’). Because he possesses extensive learning, he displays clear signs of intellectual pride; and I am uncertain whether this is accompanied by a corresponding disdain for those who know less than he does. Therefore, I commend him to your prayers.
And should he remain unenlightened—not by Our Lord, the sole source of grace and illumination, who alone can cleanse him of sin, open his eyes, and bring him fully to the recognition of truth—I have heard, and observed in many places, that no Gentile scholar possesses learning comparable to his, even without being a Japiano *per se*. Once instructed in the Faith, he will undoubtedly confute many Brahmins and Gentiles, expose the errors of their sect, and demonstrate its falsity.
Among other questions he posed was the following: ‘Among the Gentiles, there are men who appear to lead virtuous lives. If such persons die, will they go to Hell or to Paradise?’ To this I replied: ‘No one who worships idols, adores pagodas, or engages in such practices can enter Paradise.’ In response to all my questions, he answers with remarkable erudition and great prudence.
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From the year 1548
[Main text]
… and he questioned me about certain matters, asking whether something had occurred or remained unaccomplished; I responded with great prudence and circumspection, and while I was writing down his words, a Hindu passed by a *pagoda* (a temple dedicated to Hindu deities), prostrated himself before it, and worshipped it. Afterwards, certain Ypian children—i.e., indigenous inhabitants of the region—threw stones at the *pagoda*, breaking part of its structure. The Hindu, deeply distressed, immediately went to inform the master (i.e., the Jesuit missionary or schoolmaster).
This land is ruled by Hindu kings, and in the very same localities inhabited by the Ypians, Hindus reside and maintain their *pagodas*. If even children—living as they do under Hindu sovereignty—cause such disturbance to these temples, how much greater would be the disruption were this territory under our own (Christian) rule? Moreover, having acquired proficiency in the local language, I cultivated considerable familiarity with the children; through conversation—posing questions and employing pedagogical methods—I enquired whether they practised any idolatrous rites. On several occasions, when some misfortune occurred—such as illness or mishap—they spontaneously attributed it to wrongdoing and proceeded to worship the offending object or deity. This practice is not confined to children alone: adults likewise engage in it. Their purpose is evidently to avert divine displeasure—or rather, to propitiate their deities—and thereby secure favour, health, or prosperity.
In recent days, an Ypian engaged in discussion with a Hindu concerning the religious law (*dharma*) of the Ypians and that of the Hindus. During this debate, the Ypian challenged him thus: ‘Consider the priests (*p*) of the Ypians and those of the Hindus—their respective ways of life, their teachings, and their words.’ A Hindu was present and, having observed the conduct of the Ypian priests, affirmed their moral integrity, speaking highly of them. Thereupon the Ypian pressed the point in the discussion, saying: ‘If a Hindu falls ill, a Brahmin comes forth, makes vows, promises offerings—such as rice, goats, sandalwood, and other things—to the *pagoda*, and declares that upon fulfilment of these vows, the patient shall recover. All his words are directed solely towards the deity, after which he takes ritual water and presents his offerings. But the words of our Christian priests (*p.*) are otherwise: should anyone fall ill, the priest does not visit him merely to perform rites; instead, he exhorts the sick person to examine his conscience carefully regarding his sins, reminding him that many illnesses arise from God’s just chastisement for sin, and urging him to seek divine forgiveness with sincere contrition and firm purpose of amendment. Only then does he assure him that God will grant healing and blessing, and so forth.’
The Hindu fell silent and made no further reply, exclaiming only: ‘Who indeed could dispute with you?’ After hearing this exchange, the Hindu—who had earlier been present—came forward voluntarily, offering betel nut and areca palm leaves (*bende e aceca*), a gesture signifying friendship and goodwill.
Likewise, on another recent occasion, in one of these localities, a devout and well-disposed Ypian—of sound faith—had prayed fervently for a sick man, reciting many *Pater Nosters* and *Ave Marias* on his behalf, beseeching Our Lord to restore his health. News of this prayer spread rapidly throughout the locality; and when another person subsequently fell ill, he immediately requested that similar prayers be offered for him.
[Marginalia — top right]
f. 72
[Signature]
*pedio* [i.e., ‘he requested’ — a scribal abbreviation indicating the conclusion of the entry]
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**Title**
Letters from India
**Main text**
They came to demand his accounts, and promised him money for them; yet the *dauatas* (local Muslim officials or elders) withheld most of the funds, delivering only a fraction. Amidst these matters—and [unclear: possibly *‘other such difficulties’*]—it is also necessary to report to Your Reverence that one of these youths owes great thanks to Our Lord. He is but a boy, and currently resides with me in my house. He was raised in Goa at the College of Santa Fé. Last year, he expressed a desire to accompany our brother Juan to the Moluccas; without informing anyone, he secretly boarded the ship. The Jesuits assigned a man to retrieve him and return him to the college; yet, despite this, he travelled instead with another Portuguese man bound for a different destination. It so happened that the vessel was wrecked upon the coast; the Muslims seized the Portuguese man, robbed him, and ultimately killed him. This boy, however, though likewise captured, was not slain. Instead, they took him to the mosque, where they attempted to persuade him to recite the *shahādah* (the Islamic profession of faith) and convert to Islam. He refused. Thereupon the Muslims threatened him, declaring—as they had already murdered the Portuguese man—that they would likewise kill him unless he renounced Christianity. He replied that they might indeed put him to death—but only ‘in good time’, and ‘for the love of God’; nevertheless, he would not apostatise. Thus he placed himself in mortal peril: they raised their swords to strike him down, but—by the grace of Christ, Our Lord—they refrained from killing him. Instead, they shackled him with iron chains about his ankles. After several days in this condition, Our Lord willed it otherwise: a Portuguese captain arrived with troops, burned the settlement, and slew a great number of the Muslims—whereby the boy was delivered from captivity. Subsequently, he made his way to this coast, where we now are; and he has recounted to me how, even in that same Muslim territory, there roamed other Portuguese boys who had fled their masters. Some remained still within Muslim lands, yet continued steadfastly to profess the Christian faith—indeed, they associated with this very youth, and when they met him, exhorted him: ‘Do not become Muslims, nor lose your soul.’ It is a matter truly worthy of profound gratitude to Our Lord, to witness here in these parts Portuguese boys—many of whose families have been wholly non-Christian (*gentil*) for generations—yet who, having been instructed in the faith, often flee their masters either on account of harsh treatment or for other reasons, and, while living among non-Christians (*gentios*), preserve the faith of Our Lord without reverting to paganism.
On one occasion, some of these boys served as soldiers under a native (non-Christian) captain; during battle, one of them died from a wound. The boys—being Christians—immediately prepared his body for burial: they wrapped him in a shroud, fashioned a wooden cross, and, having knelt in prayer, offered prayers for his soul. Upon concluding their devotions, they carried him to a grave they had already dug, placed the cross atop it, and interred him. The native onlookers were greatly astonished by the solemnity and order of the rite—particularly given the urgency of wartime—and marvelled at both the burial itself and the piety displayed in the funeral observances.
Recently, several such boys approached Father M[aster] Fr[ancisco?], declaring themselves to be Christians and expressing their earnest desire to live among fellow Christians rather than among non-Christians. He assured them of safety and facilitated their passage into Christian territory.
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From the year 1548
We have been granted licence to travel freely throughout the lands of the Indigenous peoples, and I hereby promise and command that this be duly observed. On occasion, we visit one another and journey together along the coast, where we receive great spiritual consolation. We share with one another what we perceive in our souls, and jointly deliberate upon the most effective methods for instructing the Indigenous peoples; each of us labours solely for the greater glory of our Lord God, who will tend these His sheep according to His holy will. As for my own disposition: Your Reverence will know that I am now forty or fifty years of age, and in poor health; the hours of prayer are well known to me—and those who know me—yet they are astonished at my endurance, for the strength God grants me to labour is extraordinary, given my longstanding infirmity. I therefore earnestly entreat Your Reverence, as well as Father Simon and all the members of the Society of Jesus, to remember me in your prayers, beseeching Our Lord that He may ever grant me the grace to fulfil His most holy will perfectly—enduring, for His love, profound poverty, grievous injuries, and manifold tribulations; for this, indeed, is the path He Himself taught us.
I understand very well—and it is abundantly evident—that much grace is required here, and that those labouring in these parts must possess both zeal for fruitful apostolic work and great perseverance; for only through a truly exemplary life can others be moved to recognise the truth of the Faith. In the primitive Church, miracles were so manifest that men’s souls were almost constrained by divine grace to embrace the truth; but here, the light of faith remains faint and feeble, and the harvest is abundant—yet there is a dire shortage of labourers. God desires many to come to the knowledge of Him; therefore, I implore Your Reverence, for the love of God, to send us missionaries without delay, for they are urgently needed. This is certain: had missionaries arrived in India immediately upon its discovery—as was fitting for true servants of God, whose delight it is to serve Him day and night—the spread of the Faith would have been far more rapid and extensive.
Among other matters ordained by Divine Providence, it pleased God to establish in this place a small community (‘comunidade’) of the Society of Jesus. This foundation was made possible only through the generosity of certain benefactors from India—a fact I affirm with full conviction, given the evident scarcity of spiritual workers before the arrival of Master A. [Note: ‘Master A.’ likely refers to Fr. António de Gouveia, S.J., who arrived in Goa in 1542; his presence marked a decisive expansion of Jesuit missionary activity.] Moreover, the spiritual fruit expected after his arrival—and that of his companions—through their personal presence and zealous ministry, appears to me a compelling reason to encourage and strengthen the resolve of all our brethren in the Society.
I should not omit informing Your Reverence of a young man residing in my household, who has been of considerable assistance to me in acquiring the local language. He possesses a certain natural aptitude, and I am persuaded—based on careful observation—that he discerns clearly the falsehoods of the gentiles and grasps the truths of our Catholic Faith. He evinces a firm resolve to remain constantly among the Indigenous peoples, serving God faithfully and chastely, without expectation of any earthly reward. May Your Reverence commend him especially to God’s care, for he promises to be of great service to us.
Farewell—for he whom we await will surely aid us greatly. I cannot prolong this letter further, having much still to do; yet even so, many further matters worthy of praise to God might be recounted from this place.
I remain, with profound humility,
Your Reverence’s unworthy servant,
Henrique Henriques
Bombay, 31st October 1548 |
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8
[Heading]
DO ANO DE 1548.
[Main text]
Carta que Ay Enríquez a P. M. Ignacio y V. N. On &c. de 1548
Gratia Dni Nri Iesu &c. Semper nobis sit Amen
El Y M. Fr me mando que escreuiese a R. Y al P. M. Simon Y a todos dela Companhia de Iesus largamente as cosas desta costa onde andamos en la qual al presente estamos El Y Anto Criminal Y el P. Cipriano Y el Y Fr Enríquez Y yo somos clérigos de missa Andan tambien tres padres de missa dela tierra Y nós hera nros legos S. Mel de Morales Baltazar Nitez Y Adan Fr., Tienen cada uno delos P. Y her cuidado de muitos lugares Porque somos pocos Y os lugares muitos. Y primeiro quero dar conta do Y M. Fr para dar muitas graças adiós N.S. E assim todos dela Companhia Porque ac. dito de S. P. Paulo obg oia fadus sit ut oes lucri facerem (que co pete muito ánra Companhia) El gusto pode e supra que diz por trabaiar delo cumplir) No podere eu por pe na escreuir a R. A fama que el P. M. Fr. tem na India de que se segue muito fruto Y loor adiós N.S. toda a gente tem ao y por homem que não esteja em lugar algum não tenha sempre ocupações demais E tao chão que se tem por ditoso o que te pode hablar está em todas estas partes por uma grande lumbre E epemplo. Abaixo cierto têm todos. Cos P. dela Companhia muita obrigação de intimam dar graças adiós N.S. Por el exedito E todos del têm e por el muito fruto E N.S. por el hazer E por g de los y de ca dela India van para la. Se pueden saber nuevas del Y no me alargo mas en esta. El Y Anto Criminal en esta costa del cabo da Comorin onde estamos é nro superior elegido por todos nós E aprobado por el Y M. Fr por ser muy idóneo para ello Cuya vida cierto es de muy gran epemplo De anididos anosotros E a los portugueses E a toda la gente dela tierra. Tienen cuidado de correr continuam toda la costa E es muy larga E visitar todos los p. Y her Y oijanos Tienen siempre muy grandes trabajos Nica casa Porque quien lo inspirou a entrar en esta santa Companhia se da grandes fuerzas corporales Y análogas para poder sufrir E hacer esto Hace aprendió a escreuir Y leer esta lengua E es muy trabaiosa enuede mucho dela Y habla muitas cosas — El P. Fr Q Arriq. Y Baltazar Nitez Están muy lejos donde yo estoy Por ello No escriuo dellos menudamente Solam Y tienen cuidado de muitos lugares de Oijanos dado cada uno delos mucho apemplo
{{PAGE:2}}
[Title]
Cartas Da India
[Main text]
exemplo desí como se espera/ el. pº cipriano a in j es vido trabaja como muleto por
y do mucho y ha para hacer y formar los d. imo. flacos y viejos y haz
ar de flaqueza fuerzas para acudir asanas necesidades spiales / el pº M. frº
a in en mandarlo asocotará muy lejos desta costa adonde me parece y serna uj
dado detres herº nros y con el han de ir a fructificar en aglla tierra por la mucha
necessidad y en agllas partes ay y Nªl de morales ha de ser uno delos coja
sieros el yl dios sea loado tiene trabajado muy bien y dado desi buen ejem
plo / yn luego vino acsta costa estuvo muchos meses en una cierra parte della aº
de tenia enj dado de muchos lugares · adonde siempre trabaiana mucho) mudofo
despues el yº ante para otra parte dela costa donde dantes andaua un hombp
como hermitaño feruiendo adios y an absencia del fue el herº Nªl de mu
cales estar en agl lugar donde me escreuio una carta y le hallaua algo mal
dispuesto y le parecia ser la cauza q el nejo atras tenia cuidado de muchos lu
gares y tenia mucho y hazer y por alli no tener sato y hazer estaua dobi te / soa
x.B. y x nro. for aca mucho gusto y cofolation en los trabajos toto y vix por dii
demana y guato mas trabajos y ocupaciones toto mas fuerças da el sor asi que
bes como corporales guado hombre no se desenjda de sus miserias y de tomar
un poco de tpo cada dia y cada noche para epaminar sus flagras y conocer
su vileza para pedir mia adios n.s. y contempla un poco en su infinita bódad
para se moner ato feruir mas / las cofolaciones son aca tatas atos y deggeras,
buscan adios n.s. y qn se cofidera la necessidad y ay enestas partes de sieruos
de dios y el fruto y se haze yo creo y si atos tales diese n.s. a escoger lleuar
los al paraíso luego o estar en la costa feruindolo y fructificado duran son
dadme licéia para vos feruir aun mas algunos años y mi paraíso es an
dar feruindonos enestas partes y aun y ninguna cofolation me diefe des aqui y
xia estar y to mas y sois la suma bódad y por y conoceis las miserias desta
flagra humana siempre me visitais con mil favores y sin multitudin
(28) doloru meco in corde meo confolations tua tatificauerut ates mea - De
sao yo y los herº y aca venieren no los mona avenir saber y da dios grades
confolations atos y por su amor se ponen en muchos trabajos como en todas
da. mas desao y su voluntad sea venir apadecer do se cruificado en la cruz def
amparados de toda la cofolation co la charidad nuda de gustos como la de y en la
cruz. y bien creo y los que fueron criados debaxo del amano y obediácia de v.r.
anesa santa casa de rome y enel santo collegio de coimbra adóde yo vi tatos
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[Page]
9
[Heading]
Doano de 1545.
[Main text]
angeles y no le quiero llamar hobres pues en cuerpos humanos tienen vida angelica. y asi todos los delas; otras sois de la comp. de esa y ca venieren traheran la misma intencion y yo deseo y trahan y mas perfeita de lo q yo deseo mas co la mucha greciedad y aji aca de siernos de dios y con el grade q lo q ant. / comq tengo digo lo q mi anima desea / el her adam fr° trabaia muy bien y con mucha diligencia y aconteciendo venir aun lugar q yo antes visitaua era el tan solicito del servicio de dios y hobres y mugeres niños y niñas y esclauos venian a la Iglesia mucho mas y qn yo lo visitaua y dava muy buen exemplo desí holgo mucho el y M. fr° de ver como trabaiaua. qn luego venimos nesta costa y aora un año y medio uenian los niños cada dia dos vezes a la ora cion, despues y venimos ordenamos y las niñas y antes no venian a la ora cion veniesen por la mañana y los niños veniesen a la tarde. en cada lugar de Fijianos ay Maestro y enseñe y otro y los va ayuntar todos los dias. edificanse mucho los portugueses quando ven estos niños y niñas apre der las oraciones y aries para dar boxes adios / el enseñar delos niños er deno el p. M. fr° qn luego vino nesta costa y traslado las oraciones en ma fanar no sin mucho trabajo y estas mismas oraciones me mado y escrue uiese y Madase a v.B. las mugeres desta costa vienen a los sabados a la iglesia y los hombres a los domingos y para q mejor puedan venir todas las mugeres tenemos ordenado en algunos lugares y en undia dela se mana apartado vengan las mugeres bndas y viejas las ygles elates venian pocas vezes a la iglesia. y alas viejas es necesario hazerle muchas plati cas e muchas razones para q se vieren algun credito alos casas antiguas delos pagodes lo pierdan. Tambien tenemos ordenado en algunos destos lugares y las esclauas vengan a la iglesia al domingo despues y sus señores van para casa las ygles damtes no venian a la Iglesia - Como nace alguna crianca luego nos lo vienen aderir y si esta mala antes de ser baptizada nos llaman aprisa para la ir baptizar y se acase ir por la tierra do q y estar alla meses y en agl rgo nace alguna crianca qn vienen a tierra do de esta padre tienen muy buen cuidado de nos lo hazer saber para la baptizarnos / qn los grades estan dohientes vos llaman para los irmos aver y encomen darmos adios y hablamosles algunas cosas de rs.s. - Tambien alos niños pequenos trahen alas vezes a la Iglesia co algunas ofrendas para los encomé darmos a dios y de todo lo q trahen y de todas las limosnas y hazen nada re cebimos
{{PAGE:4}}
[Title]
Cartas da India
[Main text]
sebimos mas daje apobres delo y ellos se edifican mucho por y los y son padres.
entre los getiles todo su intento es pedir dineros y si algunos les va pedir con
jeio y para oyr dellos cosas de sus pagodes si esperan del dinero. Hablale y de on
man no - Entre otras ocupaciones y los p° enemos es oir los pleytos prinç
palmete los y pertenecen a la yglesia y tambien a las vezes de orra qualidad para
poner en paz los yndianos - Ay tanto y hacer en los lugares y ay para vis
itar en ver como enseñan los niños y saber lo y saben en estar con los hombres
a los domingos y después con las yglanas y a los sabados con las mugeres casa
das y a los viernes con las buidas y viejas baptizar los niños y instruir los
grandes en la fe y examinado la Intencion co y viene a entrar en el coraç
dela Santa yglesia en visitar dolientes y ordemadas ver la gete como bien
pergutado aunos y aotros para saber la vida de cada uno y cierto defiultoso
mete se cuple con rodo - y por q el y M. f° menado y tambien demi les die
se cuelta menuda m Sabrano R. y gn luego vine a esta costa quise empezar
a deprender la lengua y ater y hallela tan trabaiosa y no tuve cofiança de
la poder alcacar y asi desisti y attende de la dificultad dela lengua tuve
siempre buen topaR asi y desuijdaua de aprendella y enel yjo y el y M. p°
vino de Maluco y fue en el mes de febrero de 1548 no sabia hablar mas y do
palabras dela lengua en aqI yjo medepo el topar por tener otras ocupacio
nes determine de deprender la lengua y asi de dia y de noche no hacia otra
cosa no dexando el rodo de visitar los lugares y tenia acargo y guisome dos
pr.s ayudar mucho tuve una mañ de arte para aprenderla por y asi como en
Latin aprenden conjugaciones asi trabaje yo de aprender esta lengua, conjugava
los ybos - y altar yo los preteritos futuros infinitivo Subiutivo &c. me cuto
muy grade trabajo tambien apxeder el accusativo ento ato y asi los otros
casos y asi aprender q! Se ha de poner primero si el ybo si el noble o pronobre
&c aprenda en breve yjo deman y gn hablo a esta gete en su lengua estan spa
tados en grade maña por saber la legua en tan poco yjo, algunos portugueses
ay y por espacio de 4.1.5.1 6. años hablan algunas cosas dela legua
mos lo y han de dezir por el presente due por el futuro y no saben y les uno
ni yl es otro y gn la gete dela tierra me ve hablar su lengua por los propios
modos yjos y personas cauza en ellos grade espanto y mucho mas se maravi
llan yn ver y en cinquo meses deprendi tanta cosa deiendo y no podia ser por
vta humana - aprendi tambien aleer y escreuir la lengua y el y me mado
y em
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f. 45
[Heading]
Doano de. l s 4 5
[Marginalia — top left]
aprobacion
[Main text]
y embiose ana con otra con avo R. elvita) acaz y mas o 4 meses fundo en interpreta habloes en la misma leng y predicales y por y la pronunciacion della es muy dificultosa y mui diferente delantra alas vezes meno entien den todos y por tanto las mas delas vezes grado les hago platicas en la 5a fia digo las palabras en la misma lengua Malauar y hago q las torne a decir otro y es como ropar para q todos las entiendan mejor pero dagui algunos meses co la ayuda del sor no aura necesidad dello mas hablaq lasha y todos entiendan. No ay aca ropar que sepa bien declarar las cosas dela fe Hablale el y una cosa y ellos muchas vezes dizen otra - el p. M. fue gr vino de maluco dio aln y dela tierra delos y saben mas, los articulos dela fe declarados cada uno por si muy extensamente para el los boluer en malauar los ytas el y dela tierra viene ya buelto ha y a dias y mada el y. y en todas las iglesias se lean en un lugar donde yo aora estoy ha seis o 7. domingos y voy declara do aglla ola con mucha coblacion por q me parece q me van entendiado tengo propuesto co la ayuda del sor de trasladar aglla ola como esta en malauar en una tierra y poner encima de cada cosa la declaracion para q gn se ler en la iglesia af y o herro y alli estuuiera tenga q traslado y entiendan lo q ola liendo para q ansi vam declarado ala gete lo y en la ola sedre tambien tengo en voluntad co la ayuda de dios a. s. y asi me lo encomedo el y. M. A de hazer una man de avre desta lengua para los padres (a poder facilmete apreder poniédo las q Injaciones y declinaciones y el modo y vienen de hablar por q va mucho en ff hablar por interprete o en la misma lengua hay ya dos o tres me ses y no tengo cuydado de mas q de un lugar en q estoy y de otro muy pe queño y esta cerca y esto para tener mas tpo para aprender a lengua; al Jueves voy al lugar pequeño hacer platica alas mugeres y tambien algun otro dia dela semana voy algunas o abaptizarlos o avisar los xpians. aneste lugar donde estoy como arriba dixe las viejas y biudas quienen al prie nes a la iglesia, las mugeres casadas al sabado los hobres al domingo y las esclauas despues q los hobres se van para casa los ninos y niñas cada dia por la mañana y a la tarde despues q empieze aprender la lengua oyo mu chas historias o fabulas delos gentiles y si el sor me da vida algd dia te go de escreuir en malauar otra sus fabulas mostrando les por razones las mentiras en q adoran gn platico co los joyanos para q mas se fortifiquen en la fe y tambien gn platico con los gentiles despues de dichas muchas razones para
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[Page]
[UNCLEAR: folio number or archival mark at top center, partially obscured]
[Heading]
Carcas da India
[Main text]
para conocer la ydol pezardome mucho de a ceguedad y gen negar de adorar
doran al demonio y piedras, les digo ayunense 100 y 200 bragma
ues delos vros padres muy viejos y de mucho saber y yo solo mancebo como
soy quiero disputar con ellos y hacerles conocer la ydad y si acabo de vnas
platicas en señal y la otra ley es verdadera y las otras falsas signisieren.
hechar comigo un una hogera de fuego yo haxe esta experiencia es tanto y
me prometan y si ellos queman el fuego y ami no y se han de hazer yfianos
reciben los yspanos grade colacion gr meren asi hablar con los getiles. no
me tenga .o.B. por atreuido en hablarles asi por g gr veyo el engaño tan
manifiesto en g andan y g el demonio rato dominio tiene entre ellos
gn veyo g no quieren conocer a g n.s. no me puedo tener y no salga a
tales palabras efiando en la mucha mia de dios sabiendo y para las cosas
semejantes toma dios por instrumento a quien quiere, gn declarana la ola
a los yspanos dey arriba hago mencion vine un dia aderir y si mui esen bu
ena fe en g.n.s. ydadero dios y hombre y algu demonio fabiela sobre algu uer
po y cogodadera se le dypelon demonic de la parte de iesu dios y hombre tr
mando y te salgas luego del cuerpo y al demonio saldria, uno delos ypa
nos g me oyeron de buena fe y tenia day a pocos dias se puso a hablar con
un joge de authoridad (g as entre ellos como sacerdote y mas y bramane) y le em
peco a perguitar por la fe delos getiles vino le el joge aderir y dios tenia
dies hijos el yspano le dypo y no podia ser y y era grande metira y g
dios tenia un solo hijo mas no como los hobres tiene hijos y yendo la platica
adelante le regnerio ese yspano y si mui esfe algun demoniado fuesen am
bos a hechar el demonio fuera del cuerpo y gel gentil no lo podria hechar
y el por g era yspano lo hecharia driendo cierta palabras sanctas dela
nra fe y g a esto le apostaria lo g quiesa y el joge no guiso mucho ensis
tir en la platica deyendole y andaua buscando de comer por agl modo de
vida y tenia y esta es la platica y estos trahen mucho en la boca gn se ven
conuecidos, Andamos por esta man de vida buscado de comer./ Acerca destos
demonios se tiene vno for mucho manifestado en esta gete por g me afirmar
g gn eran getiles de noche no auia quien osase solo llegar junto del mar
y de sus barcos de pescar por g andauan alli muchos demonios en semejanca
de fuego y g otras ciertas partes avia adó de no osauan llegar solos pero despues
g son yspanos no tienen miedo ni ven agllas semeiacas del demonio g dats vian./
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441
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Do ano de 1543
[Main text]
Tiene aui el demonio entre los gentiles grande señorío y haze glo adorar d' temor y les pone por y entra en los cuerpos delos gentiles y entonces habla, por ellos diziendo y si le no dan sacrificios y es una moneda deca y si le no ofrecen muchos carneros para beuer todo el sangre dellos y otras muchas offrendas y los ha de matar y hazerles mucho mal. los miseros delos getiles con esto adorando y dante todo lo q les pide. yn alas vezes platico con los getiles nos y ningun miedo tengan del demonio y que esten firmes en el conocimiento y dadero de la sancta fe. les digo y si sobre algun cuerpo veniere el demonio se ayunten guatos bramanes y Jogos y padres delos getiles unier y este y esten yo aui presente y yo so las palabras sanctas de mi sancta fe haze ir aqi demonio lo y todos los otros getiles no haran y estan do una vez enesta platica me dixo un yndiano y si el demonio ya esta en algun cuerpo con solam oyr dezir y viene un portages se va del cuerpo guato mas vos y sois padre lo hechareis respondile yo entonces y aun y vaaglla ver y tornara otro dia mas y yo lo hecha se en phid de S. n.s. nica mas verna aqi cuerpo a Sabra v. R. y entre estas getes algunos y saben algo y bien alguna cosa menos y los otros gentiles no adoran al demonio ni pagodes mas aun solo dios y dadero y todos los pagodes y los getiles adoran estos renegam y conocen ser todo metira y aura dos meses y tuve conocim de un hombre destos et yl esta temido entre los getiles por hombre de mucho saber y de buena vida, este tiene quebrado muchos pagodes y hecha mucha romberia dellos conmigo yo mucho con el y trago lo acomer acasa comigo y somos grades amigos este me cuenta muchas cosas delas metiras delos pagodes y me dixo y aprendiera de un padre delos gentiles los q les padres son mucho mas entre los getiles y cardenal entre nos digo en la homrra y le haren y este su padre y era hombre de buena vida y q ado raua un solo dios y dadero y aborrecia todos los pagodes y sabia cierto ser metiras y q deste su N. viniera atener conocim de la caida del primer padre la ql me coto como el demonio engañara a ena de mas en la historia entremete cosas falsas por y dize y estmueron en la justicia original antes de caer muchos años este hombre y digo mi amigo as Joga y esta tenido en grade reverencia de todos cotame et lo y pasa con los otros getiles bramanes y Jogos y quando los bramanes lo ven delate
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[Title]
Cartas da India
[Main text]
hazene grande resistencia y el ves dize pira gandais engañando
la gente dezíendoles dia malo, dia bueno, y aconsejandoles y adoren los
pagodes y otras semejantes mentiras respondete los bramanes y hazemos
y desta manera tenemos y comer si esto no hizieremos y comeremos. ya
garnoste mucho y no descubras mas cosas a la gente, Mas el nombre sue
ta de ellos y descubre todo a los gentiles, y muchas vezes alego con el atos
japianos dezíendo y mixen las palabras de agt Joga y si agt y aun no es
japiano dexa de adorar los pagodes y perguntar por dia bueno y dia malo
y conoce todo ser metira quanto mas razon tienen ellos de ser fuera de
tales cosas. pido a v.R. por amor de dios y asi al p.M. Simon con todos
los p. y her. y gr. esta les fueze dada y encomienden este hombre a N.S.
y si entonces aun no fuere convertido lo alubre por y si se convirte sera
mucha gloria de N.S. y sera otro S. pablo contra estos gentiles el parecele bien
las cosas de nra. fe aun y yo no se las tengo aun bien declarado por y que
no tomar primero muy estrecha amizad con el. reprehede alas vezes
los japianos se siente y no hazen lo y yo les acojio, y acojeralos y siempre
figuran mis consejos por y los delos bramanes y joges y delos padres de
los gentiles son falsos. si por ventura sinte en algun japiano alguna fla
queza de alguna idolatria el mismo me lo quiere adegir pesandole mu
cho de agtas cosas es hombre de buena vida alo y parece y siempre
parece y entodas las cosas contempla adios y cierto me haze embidia y
me edifica parecerme y tiene una falta por y como dize S. pablo sciétia
inflat y el como sabe mucho muestra señales de mucha presuncion
de saber y no se si es tambien un menosprecio delos y saben menos y
por eso lo encomienden adios y si por esta falta o por otra no es alumbrado
de nro. nro. sor por quien es la rize y les guiera maculas y le abra los
ojos para y de todo acabe de conocer la verdad tengo oido y en muchas
partes no se hallara hombre de tato saber entre los gentiles como estajasi
sin ser japiano pronara y hara cierto atos bramanes y atos gentiles an
dar errados y ser su secta falsa. Entre otras perguntas y le hizo
fue esta una S. entre los gentiles ay hobres y parecen de buena vida
estos si morieren iran al Infierno o al paraiso? respondiome y todo
el Cobre gadora pagodes y cosas semejantes no puede ir al paraiso, qua
si atodas las perguntas y le hago responde muy sabiam y con mucha pru
dencia
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[Page]
f. 72
[Heading]
Do ano de 1548.
[Main text]
dencia y q̃ le perguntó por alguna cosa si espacado ono atado me respó
de muy prudentemente y pusee y no q̃estando escreuiendo esta suya
y pasando un gentil por un pagode lo adoro y después del pafaron cier
tos niños ypians losgles tiraron piedras al pagode y le quebraron e;
naxin y degue el getil agastado sovino hauer gucpasse al maestro. esta
tierra es señoreada de Reis getiles y en los mismos lugares delos ypians
estan gentiles y tienen sus pagodes y si los niños siendo la tierra de
Reis getiles hacen tanta Cumberia delos pagodes y harian si fuese la
tierra nra después y apzedí la lengua tomo mucha familiaridad
con los niños y en platicas con perguntas y por arte se dellos si en ha
zer algunas idolatrias y alas vezes se sienten alguna cosa mal hecha
de suyo melo vienen adorir y no solo los niños mas tambien los gra
des y es pora dar muchos lores adios N.s. parecentes mal las cofas
delos getiles y idolatrias ~. Los dias pasados estava un ypians
Gablando con un gentil sobre la ley delos ypians y delos get
tiles y estando alteriado vino el ypians a dezirle cõidera los p de
los ypians y delos getiles ~e la vida delos unos y delos otros las
palabras de unos y delos otros, estando presente un gentil y tenia cono
cim delos p aprovo la vida delos p delos ypians duiendo bien dellos
infisio el ypians en la platica diziendo si un gentil adolecer verna
un bracmane driendo promete ratos fanos agl pagode ratos carneros
tanto sandalo y otras cosas asi y luego se dara salud y todas sus palabras
son enderecadas para el después tomar aguas offrendas, pero las pa
labras delos nros p. no son asi enferma alguno noaylo visitar el p
y dize examina bien tu conciencia de los pecados y hiziste porq̃ mu
chas vezes por los pecados de dios estas enfermedades, pidiendole
tu perdon de todos co propósito de emienda Dios te dara salud y bien &c.
el gentil no tuvo y hablar mas y dezirle quien podra disputar con vos
y después delas palabras y oyo el gentil y la platica y conel tuvo la
vino acobidar con bende y aceca y tenia y es señal de amistad/
Tambien los dias pasados en un lugar destos estando una persona
dohiente un buen ypians con buena fe y tenia le hecho al me
llo unas metas por lasgles rezaua pluq adios N.s. dele dar salud
y creyio la fama desto enel lugar y como alguno era enfermo luego
pedio
[Marginalia — top right]
f. 72
[Signature]
pedio
{{PAGE:10}}
[Title]
Cartas da India.
[Main text]
se vieman pedir las cuentas y le prometian dinero porelle el dauatas mas haria e[UNCLEAR: xio] del dinero y le davan, anrre estas cosas y[UNCLEAR: ?] tambien contar a.o.R: una de y ha de dar muchas gras al sor y es de un moco y aora esta comigo en casa el y fue criado en goa en el colegio de sancta fe y es y el año pasado deseo de ir en compania de nros her[UNCLEAR: ?] Juan para Maluco y sin lo hazer saber se metio en la nao, los gles deparon a un hobre para y lo tornase al collegio el con todo fuese con otro hobre portugos para otra parte y acaecio dar el navio a la costa y los moros prenderon el portuges y robaronlo y finalmete lo mataron yaste moco y digo tanbien prenderon mas no lo mataron mas leuandolo a la mesgui ta le persuadian y adorase en[UNCLEAR: ?]afamado y se tornase moro no queria el mu[UNCLEAR: ?]acho los moros entonces le amenazaron y asi como tenian muerto el portu ges lo avian de matar si no se tornase moro el les dixo que lo matasse en bu[UNCLEAR: ?]na hora y fuese por amor de dios mas y no lo ania de hazer y asi se puso a peligro de muerte por y ya levantavan la espada para lo matar mas quiso xto sor y no lo matasen mas hecharonle unas [UNCLEAR: ?]tranas de cadenas de hie[UNCLEAR: ?]rro a los pies y de ay apocos dias quiso nro sor y vino un capitan co gete y les quemo el lugar y mato infinita gente delos moros y asi se libro este moco y despues vino para esta costa dode estamos el y me cuenta y en ag[UNCLEAR: ?]ha misma tierra de moros andavan mocos de portugueses huydos de sus amos y aun y estavan en tierra de moros y[UNCLEAR: ?]sanan a ellos toda via bivian en la fe de N.s. y platicavan con este mesmo moco y aqui vego y le de[UNCLEAR: ?]ian no se hagas moros ni pierdas tu anima. es cosa para dar muchas gracias anro sor ver enestas partes mocos de portugueses delos y las muchas vezes toda su generacion es gentil y ellos despues de[UNCLEAR: ?]pianos muchas vezes huyen asus amos por la mala vida que les dan o por otros respetos y andando entre getiles viva enta fe de N.s. sin se tornar a la getilidad. uno meco y[UNCLEAR: ?] andando algunos destos por soldados de un capitan gentil acaecio de morir uno en la gerra de una herida y los mocos x[UNCLEAR: ?]imos lo amortallaron y hizieron una cruz y despues a[UNCLEAR: ?]etandose de ro etillas hizieron oracion por su anima y acabado esto lo llevaron a enterrar en una cuna y ya tenian hecha y le pusieron encima una cruz, quedaron los gentiles muy espantados del modo y tenian en lo enterrar y en ryo de guerra y de tanta prisa co tata solemnidad hazian las exequias / algunos mocos[UNCLEAR: ?]d[UNCLEAR: ?]s[UNCLEAR: ?] venieron estos dias hablar co M. fr[UNCLEAR: ?]o diziendo y eran x[UNCLEAR: ?]ianos y y desea[UNCLEAR: ?]an andar entre x[UNCLEAR: ?]ianos y no co los getiles y les a[UNCLEAR: ?]casa seguro para poder an[UNCLEAR: ?]dar
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[Page]
43
[Main text]
Do ano de 1548
libres por la tierra de los yndios, el y les prometo y mando aya delo hacer. Algunas vezes nos visitamos los y andamos en la costa con g recebimos mucha consolacion. Comunicamos lo q en nras almas sentimos y yuntam el modo q tenemos en enseñar alos yndios y cada uno trabaja como amayor gloria de dios N.S. curara estas ouejas. Quanto ami disposicion .v.R. sabra q abeza quatro o cinquo años y soy mal dispuesto y los hores de combra lo saben muy bien estan espantados los y y heros q me conocen de darme ato por las fuerzas q me da para trabajar por q conocian mi enferma disposicion / pido a v.R. y al y M. Simon y a todos los dela comy de Iesu y se acuerden de mi padiendo a v.R. que me de siempre gracia para perfectamte hacer su sancta voluntad padeciendo por su amor mucha pobreza Injurias y tribulaciones pues esto es lo qio el enseñado A Mucha grud entiendo y ha menester y tengan los y en estas partes quieran de fructificar y mucha pruena por q a fuerça de buena vida y los otros queren se moueran a conocer la ydad y les predican, en la primitiva iglesia con los milagros tan manifiestos eran los hombres quasi estreñidos afentos en sus almas la ydad y aca es lanida muy fansta y pronada delos operarios quiere dios y muchos vengan en su conocimto ~ por amor de dios v.R. siempre nos ambie operarios por q son aca muy necesarios, esta cierto y si como la In dia luego se descubrio vinieran aca siernos Edaderos de dios y su gusto fue va servirlo de dia y de noche mucho mas yspanidad uniera ~ Entre otras cosas para q el sor dios quiso ordenar enesto yos esta foneta comy fue puesta auer Mia delas aias dela India cierto y asi lo siento por la mucha falta y ania ca de siernos de dios antes dela venida del M. A y por el fruto q se hare despues de su venida con su presencia y de sus companeros lo q me pa rece deuia dar mas animo alos dela comy por amor de E. No quiero dexar de le dar cuenta de un mençebo y en casa tengo el yl me fue grade ayuda para aprender la lengua, este tiene algun ingenio y siento yo bien q conoce las mentiras delos gentiles y las ydades de nra fe tiene voluntad de andar siempre con los y sirviendo adios guardado cagidad sin esperar algun premio mas y lo dedios y es muy grade encomédelo v.R. adios por q espera y nos ha de ayudar mucho, no me puedo mas alargar por tener mucho y hacer aun q se podian esfereuir de aca mas cosas de loor de dios v.s. salto pidiendole nos de gracia atodos pora y perfectamte hagamos su sanctissima voluntad de Bambay oy ultimo de octubre de 1548
[Signature]
Indigno seruo Iemrrigue enrrigz |
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8
[Heading]
Of the Year 1548
[Main text]
Letter from Ay Enríquez to the Reverend Father Master Ignatius and to Your Nobility, etc., dated 1548
Grace of our Lord Jesus Christ, etc. May it ever be with us. Amen.
The Reverend Father Master [Ignatius] has instructed me to write at length to the Reverend Father Master Simon and to all members of the Society of Jesus concerning affairs along this coast, where we are presently stationed. At present, the Reverend Father Master, António Criminal, Father Cipriano, the Reverend Brother Enríquez, and I are ordained priests celebrating Mass. In addition, three native priests also celebrate Mass in this region; and we ourselves—Brothers S. Mel de Morales, Baltazar Nítez, and Adán—serve as lay brothers. Each of the Fathers and Brothers bears pastoral responsibility for numerous localities, owing to our small number and the great extent of the territory.
First, I wish to report upon the Reverend Father Master, so that we may render abundant thanks to Our Lord God—and likewise all members of the Society—for his exemplary service. As Saint Paul writes (Philippians 1:22), *‘I am hard pressed between the two: my desire is to depart and be with Christ, for that is far better; yet to remain in the flesh is more necessary for you’*—a passage which resonates profoundly within our Society. His joy, indeed, surpasses all earthly satisfaction, for he labours not for personal gain but solely to fulfil the divine will. I cannot adequately express in writing to Your Reverence the widespread reputation which the Reverend Father Master enjoys throughout India—a reputation founded upon the abundant spiritual fruit and glory redounding to Our Lord God. All people hold him in high esteem as a man who, though never remaining long in any one place, is perpetually occupied with manifold duties—so much so that those privileged to speak with him consider themselves fortunate. He shines across all these regions as a great light and living exemplar. Indeed, all the Fathers of the Society owe him profound gratitude to Our Lord God—not only for his outstanding leadership, but also for the abundant spiritual fruit he has engendered, for the edification he provides, and for the many vocations he has inspired across India, whence new recruits continue to arrive. I shall not dwell further upon this matter here.
António Criminal serves as our superior on this coast—from Cape Comorin, where we are presently stationed—having been elected unanimously by ourselves and formally approved by the Reverend Father Master, in view of his exceptional suitability for this office. His life is truly an eminent model of holiness, inspiring both ourselves and the Portuguese settlers, as well as all the local inhabitants. He oversees the continuous pastoral visitation of the entire coastline—a vast stretch—ensuring that every parish, brotherhood (*hermandad*), and native Christian community (*oiran*) receives due attention. This entails constant and arduous labour. Yet he who first inspired him to enter this holy Society has endowed him with extraordinary physical strength and corresponding spiritual fortitude, enabling him to endure and accomplish these tasks. Moreover, he has diligently acquired proficiency in reading and writing the local language—a demanding undertaking, requiring considerable effort; and he now speaks fluently on many subjects in it.
Father Francisco Ariq. and Brother Baltazar Nítez are stationed at some distance from my own location; therefore, I do not describe their activities in detail, but merely note that each exercises pastoral care over numerous *oiran* communities, providing a most edifying example to all.
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**Title**
Letters from India
**Main Text**
Here is an example of how one may expect to serve: Father Cipriano, in the name of Jesus Christ, has laboured as a staff for the weak—bearing much, and having much still to do—in order to strengthen the most frail and aged, and to draw forth strength from weakness so as to meet urgent and particular needs. Father M. Fr. [Manuel Francisco], likewise in the name of Jesus Christ, has been sent far from this coast—whither it seems to me he will be assigned—to serve alongside three of our brothers; with them he shall go forth to bear fruit in that land, where spiritual need is great. In those parts there is also great scarcity of labourers for God; and Brother Nicolau de Morais is to be numbered among those chosen for this mission. Blessed be God: he has worked diligently and given an excellent example thereby.
Soon thereafter he came to this coast and remained for many months in a mountainous region thereof, where he had been stationed in numerous localities—always labouring assiduously. Afterwards, he was transferred to another part of the coast, where previously a man had lived as a hermit, devoting himself to the service of God in solitude. During his absence, Brother Nicolau de Morais was appointed to that same place, where I received a letter from him. I found him somewhat unwell, and he believed the cause to lie in the burden he bore—having oversight of many places, much work to accomplish, and consequently insufficient rest; thus he was doubly fatigued.
By the grace of God, and through our Lord, we have experienced here great joy and consolation amid our labours; and though we live wholly by divine grace, we pray daily for yet greater trials and occupations—for the Lord bestows ever greater strength thereby. Thus, even as bodily health must be safeguarded, so too must the human person never disengage himself from his own miseries; rather, he ought each day and each night to set aside a little time to examine his failings and acknowledge his own unworthiness, so as to implore more earnestly the mercy of Our Lord God, and to contemplate for a while His infinite goodness—thereby disposing himself ever more fully to His service.
Consolations here are abundant and manifold: they seek Our Lord God, and when one considers the spiritual need prevailing in these regions—and the dearth of God’s servants, and the fruit being borne—I believe that such consolations truly exist. Indeed, were Our Lord to grant the choice, I am persuaded that He would prefer to take such souls straight to Paradise—or else to leave them upon this coast, serving Him and bearing fruit there—rather than permit them to depart. Grant me, therefore, Your permission to serve you yet longer for some years; for my Paradise consists precisely in serving Him here among these parts. Nor has any consolation failed me hitherto; rather, I remain here, content and at peace—since You are Supreme Goodness itself, and, knowing full well the miseries of this frail human condition, You visit me continually with countless favours, without number or measure.
*(28) “Dolorum meorum in corde meo confolationes tuæ laetificaverunt animam meam.”* [“The consolations You have given me for my sorrows have gladdened my soul within my heart.” — Psalm 94:19 (Vulgate)]
From São Paulo, I and the brothers who come here shall not fail to inform you; and may God grant abundant consolations to all of you. Out of love for Him, you willingly undertake many labours—as indeed do all the brethren—yet none more so than yourselves, whose will it is to appear wherever He was crucified upon the Cross: sustained not by any consolation of the world, but solely by naked charity—such as that which sustained Him upon the Cross.
I am firmly convinced that those who were formed under the gentle discipline and holy obedience of Your Reverence—first within the Holy Apostolic See of Rome, and later at the Sacred College of Coimbra (where I myself witnessed so many examples)—are especially fitted for this vocation.
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[Page]
9
[Heading]
Donation of 1545
[Main text]
Angels—I do not wish to call them ‘men’, for they live in human bodies with an angelic life. And thus all those belonging to this Company; others are of your Company, and whosoever comes henceforth shall bring the same intention—and indeed, I desire that they come, and with an intention even more perfect than my own—through the great grace and mercy bestowed upon us by God, and with the greater measure of grace that precedes what has already been granted. As I have said elsewhere, this is what my soul desires.
Brother Adam Francisco laboured most diligently and well. Whenever he visited a place previously under my pastoral care, he was so zealous in the service of God and of men, women, children, and enslaved persons alike that attendance at the church increased markedly—far exceeding what it had been during my own visits—and he set an excellent example, of which I and Master Brother Francisco were greatly pleased.
Upon our arrival on this coast—now one and a half years ago—children began attending the canonical hours twice daily. Subsequently, we instituted a revised schedule: girls now attend in the morning, whereas previously they did not attend the canonical hours at all; boys attend in the afternoon. In each Fijian settlement, there is a schoolmaster who teaches, and another who gathers the children together daily. The Portuguese settlers are much edified when they see these children and girls learning prayers and catechetical formulae—such as the ‘Our Father’ and ‘Hail Mary’—and making the sign of the cross.
The instruction of the children was entrusted to Father Master Brother Francisco immediately upon his arrival on this coast; he translated the prayers into the Ma Fãnãr language—not without considerable labour—and sent me copies of these very prayers, which I have transcribed and forwarded to Your Grace.
Women from this coast attend church on Saturdays; men, on Sundays. To facilitate fuller participation by women, we have ordained—in certain localities—that on one designated day each week, both married and elderly women shall gather at church. Previously, elderly women attended church only infrequently; moreover, much patient persuasion and repeated exhortation is required to encourage them to attend, lest they retain credence in the old pagan shrines and ancestral rites.
We have likewise ordained—in several of these settlements—that enslaved women shall attend church on Sunday afternoons, once their masters have departed for home; formerly, enslaved women scarcely ever came to church.
Whenever a child is born, its parents promptly inform us; and if the infant falls ill before baptism, they urgently summon us to administer the sacrament. Should we happen to be travelling inland—sometimes remaining there for months—and a child is born in such a location, the local fathers take great care to send word to us, so that we may baptise it without delay.
When prominent persons fall gravely ill, they send for us to visit them, commend themselves to God, and bid us farewell; during these visits, we speak to them briefly on matters of salvation.
On occasion, parents also bring very young children to church, bearing small offerings—such as foodstuffs or cloth—for us to present to God in their name. From all such offerings and alms, we accept nothing for ourselves.
{{PAGE:4}}
**Title**
Letters from India
**Main text**
We observe that the poor are greatly edified by them, and they themselves act as spiritual fathers. Among the gentiles, their sole purpose is to solicit money; and if anyone approaches them seeking instruction—or even merely to hear about their pagodas—they expect payment in advance. I spoke with them, but in vain.
Among our other duties, the principal ones entrusted to us are hearing ecclesiastical litigation—especially cases pertaining to the Church—and, on occasion, disputes of other kinds, in order to reconcile the indigenous peoples. There is much to do in the villages: we must visit them to ascertain how children are being taught, to assess what knowledge they have acquired, and to verify how they spend their time—with men on Sundays, with young women (*yglanas*) thereafter, with married women on Saturdays, and with widows and elderly women on Fridays. We baptise infants and instruct adults in the faith; we examine the sincerity of intention of those who seek entry into the Holy Church; we visit the sick and administer the sacraments; and we diligently inquire after each person’s conduct—questioning some individuals directly, others indirectly—in order to discern the moral life of every soul. Indeed, one who is manifestly defective in virtue must be dealt with firmly and consistently.
Moreover, since the Reverend Father (R.P.) had been appointed to this mission—and also because I myself was assigned here—I resolved immediately upon my arrival on this coast to begin learning the local language. Yet I found it so difficult that I lacked confidence in ever mastering it, and accordingly abandoned the attempt. Owing to the extreme difficulty of the language, I maintained a favourable disposition towards it nonetheless, though I deferred formal study. Then, in the year 1548, during the month of February, the Reverend Father came from the Moluccas; at that time, I could speak no more than two words of the vernacular. Having encountered him, and having other pressing responsibilities, I again determined to master the language. From that point onward, I devoted myself day and night exclusively to this task—without neglecting my pastoral obligations to visit the villages, which remained under my charge. To assist me, I secured two interpreters, who proved invaluable. I devised a methodological approach—akin to the way Latin is taught—focusing first on verb conjugations. Thus, I systematically studied the verbs: I formed their preterite, future, infinitive, subjunctive, and other moods; this demanded considerable effort. I likewise mastered the accusative case (*-ento*, *-ato*), and similarly worked through the remaining grammatical cases. I learned, too, the syntactic rules governing word order—such as whether the verb precedes or follows the subject, and whether the noun is honorific (*noble*) or non-honorific (*pronobre*), etc. Within a short time, I acquired sufficient proficiency to converse with the local people in their own tongue. They were profoundly astonished at my command of the language—so rapid had been my progress—that many expressed amazement. Indeed, some Portuguese residents have lived here for four, five, or even six years yet still speak only a few rudimentary phrases; they confuse present and future tenses, and cannot distinguish between subject and object forms. When the native people saw me speaking their language—using its proper inflections, constructions, and personal pronouns—they were struck with great wonder; and their astonishment increased further when they learned that I had achieved this fluency within just five months—a feat they deemed scarcely human. I also learned to read and write the language; and the Reverend Father instructed me accordingly, and commissioned me…
{{PAGE:5}}
[Page]
f. 45
[Heading]
Donation of [illegible or abbreviated place name], f. 45
[Marginalia — top left]
Approval
[Main text]
And Ana was sent here together with another catechist, Brother R. Elvita, approximately four months ago. Since then, she has founded a school for instruction and preaching in the same language—Malay (here referred to as *Malauar*), which remains the vernacular of this region. However, its pronunciation is exceedingly difficult and markedly distinct from that of earlier dialects; consequently, comprehension among the local population is often limited. For this reason, I most frequently deliver my exhortations in the *quinta forma*—that is, I pronounce each word in Malay and then ask another person to repeat it aloud, thereby ‘roping’ (i.e., echoing or reinforcing) the phrase so that all may grasp it more readily. With continued assistance from Brother R., however, this method will soon become unnecessary: within a few months, he himself will be able to speak fluently, and all present will understand without such repetition.
There is, at present, no interpreter here who is sufficiently proficient in expounding the doctrines of the Faith. When I speak with them on a given point, they frequently respond with something altogether different. Father M., who recently arrived from the Moluccas, conferred with several elders and native scholars (*yta*—a term denoting indigenous religious or linguistic specialists) from the region, and these individuals possess greater familiarity with theological matters. They have now prepared, at great length and with meticulous care, a full exposition of the Articles of the Faith—each article treated separately—and have translated them into Malay (*Malauar*). The *yta* from the region has already returned, having completed this work some days ago, and has dispatched the manuscript to me. In every church within this district—including the one where I am presently stationed—the translated text has been read aloud over the past six or seven Sundays. I accompany these readings with extensive oral explanation, and I perceive—by their attentive demeanour and responsive questions—that they are increasingly comprehending the material.
I propose, with Brother R.’s assistance, to produce a revised edition of this Malay translation, laid out in parallel columns: on one side, the vernacular text (*Malauar*); on the other, a precise gloss or doctrinal clarification of each clause. This format would enable the text to be read publicly in church, with the explanatory notes serving both as a guide for the preacher and as an aid to congregational understanding. Thus, the people would not merely hear the words, but also grasp their meaning—and thereby receive systematic instruction in the Faith. Moreover, with God’s grace and the blessing of our Most Reverend Superior, I intend—should my health permit—to compile a grammatical manual (*mano de avre*) of this language for the use of the Fathers, designed to facilitate rapid acquisition. It will include conjugations and declensions, syntactical patterns, and idiomatic usage—since fluency in the vernacular is of paramount importance: reliance upon interpreters greatly impedes pastoral efficacy, whereas direct communication in Malay is already yielding tangible results. At present, I am responsible for two locations: the principal settlement where I reside, and a second, much smaller village situated nearby. This arrangement allows me greater time to master the language.
Each Thursday, I visit the smaller village to instruct the women; on other days of the week, I go there either to baptise converts or to catechise those preparing for baptism. Here, in the main settlement—as noted above—the elderly women and widows attend church daily; married women come on Saturdays; men on Sundays; enslaved persons after the men have departed for their homes; and children—both boys and girls—attend each morning and again in the late afternoon. Once I have acquired sufficient command of the language, I have begun collecting numerous indigenous narratives and traditional tales (*fabulas delos gentiles*). Should God grant me life, I hope shortly to compose, in Malay, a collection of these stories—accompanied by reasoned refutations exposing the theological errors embedded therein—so as to assist the newly baptised in discerning falsehood from truth. I also engage in dialogue with non-Christians (*gentiles*), employing rational argumentation to demonstrate the inconsistencies in their beliefs, thereby strengthening the faith of the catechumens and encouraging deeper reflection among those yet unbaptised.
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[Page]
[Unclear archival mark or folio number at top centre, partially obscured]
[Heading]
‘Carcas da Índia’ [i.e., ‘Carca’ or ‘Karka’—a term used in early Portuguese colonial records to denote a type of indigenous religious practitioner or ritual specialist, possibly cognate with Sanskrit *kārka* (‘one who performs rites’) or *kāraka* (‘agent, doer’); cf. later ethnographic usage referring to temple functionaries or ritual intermediaries in the Konkan and Malabar regions]
[Main text]
To expose the idolatrous practices prevalent among these people—and deeply grieved by their blindness and stubborn refusal to worship the true God—I addressed them thus: ‘Fast for one hundred or two hundred *bragmas* [i.e., *brahmas*, here used anachronistically by the author to denote periods of ritual abstinence; likely conflating Sanskrit *brahma* (sacred power) with Portuguese *brama* or *bramão*, a variant rendering of *brāhmaṇa*], as your own venerable elders—men of great age and profound learning—have done. Yet I, though but a young man, intend to debate with them and demonstrate to them the truth of our faith. If, after our discussions, they acknowledge that our religion is the true one and all others false, let them signify this publicly. As a sign of this truth, let us both enter together into a fire. I have already undergone this test: it proved so efficacious that I now confidently propose it. Let them promise—if the fire consumes them but leaves me unharmed, then they shall become firm believers, and the Portuguese will grant them generous concessions. Thus may we speak openly with the gentiles.
Do not consider me presumptuous in addressing them thus; for I see the deception so manifest in their ways, and how thoroughly the devil holds dominion among them. I see plainly that they refuse to acknowledge our Lord Jesus Christ; therefore, I cannot remain silent, but must speak out—trusting wholly in the abundant grace of God, who, in matters such as these, chooses whomever He will as His instrument. And indeed, He has already revealed this truth to the Portuguese: on one occasion, when I was present, a man of strong faith in our Lord Jesus Christ—the true God and true Man—was afflicted by a demon speaking through him about some place or object (perhaps a *cogodadera*, i.e., *kōṭu-dēvāra* or *kōṭu-dēvaru*: a local deity associated with boundary stones or protective shrines). At once, invoking the name of Jesus Christ—God and Man—I commanded the demon: ‘Depart forthwith from this body!’ Whereupon the demon departed.
One of the *ypanos* [i.e., *yavana*s—Portuguese rendering of the Sanskrit *yavana*, used in western Indian vernaculars to denote Muslims or, more broadly in this context, non-Hindu outsiders; here likely meaning a local Muslim interlocutor or witness] who heard me speak with sincerity—and who had himself been ill only a few days prior—then approached me. He began conversing with a *joge* [i.e., *yogi*: a Hindu ascetic or spiritual practitioner, regarded locally as possessing priestly or sacerdotal authority, and often equated by the Portuguese with *brāhmaṇa*s in ritual status] and questioned him concerning the faith of the gentiles. The *joge* came to me and asserted that ‘God has ten sons’. The Portuguese man replied that this could not be true—that it was a great falsehood—and explained that God has but one Son, not as men beget sons, but in a manner wholly divine and ineffable. As the discussion progressed, the Portuguese man challenged the *joge*: ‘If any person here is possessed by a demon, let us both attempt its expulsion. You, as a gentile, will be unable to cast it out; whereas I, as a Christian, shall do so by uttering certain holy words of our faith.’ He offered to wager whatever the *joge* might demand—but the *joge* declined to continue the discussion, instead turning away to seek food, in accordance with his customary way of life. This, then, is the nature of their discourse—and these are the habits they constantly display; their preoccupations are readily apparent. We live thus, moving from place to place in search of sustenance.
Concerning these demons, one manifestation has been especially conspicuous among this people: I am assured—by reliable gentile witnesses—that, before the arrival of the Portuguese, no one dared approach the seashore alone at night, nor venture near their fishing boats, for fear that numerous demons appeared there in the form of flames. Likewise, there were other places where solitary passage was avoided. Yet since the Portuguese settled here, such fears have vanished: neither do they fear those places, nor do they behold such demonic apparitions—precisely because the Portuguese presence dispels them.
{{PAGE:7}}
[Page]
441
[Heading]
Of the Year 1543
[Main text]
The devil holds great dominion among the gentiles, and compels them to worship him through fear. He enters the bodies of the gentiles and speaks through them, declaring that unless they offer sacrifices—specifically a coin known as a *deca*—and slaughter numerous lambs to drink their blood, together with many other offerings, he will kill them and inflict grievous harm upon them. Thus, these wretched gentiles, terrorised by such threats, render him worship and grant all that he demands.
On occasion, I have discoursed with the gentiles, assuring them that they need entertain no fear of the devil, and urging them rather to remain steadfast in the true knowledge of the holy faith. I have told them: ‘Should the devil enter any person’s body, let the *guatos* (a local term for ritual specialists or exorcists), the *brāhmaṇas*, the *jogis*, and the elders of the gentiles assemble together; and I shall be present. By means of the sacred words of my holy faith, I shall command the demon to depart—and all the other gentiles shall refrain from worshipping him.’
During one such discourse, an Indian man asked me: ‘But if the devil is already present within a person’s body, will merely hearing the words of a priest cause him to depart?’ To this I replied: ‘Yes—even now, I shall go and see him; and should he return on another day, I shall expel him again in the name of Our Lord Jesus Christ.’
Among these gentiles, some possess a degree of understanding—though varying in extent—while others neither worship the devil nor the *pagodes* (i.e., idols or temple deities); instead, they acknowledge only the one true God. Indeed, many of the *pagodes* themselves, along with numerous gentiles, openly renounce idolatry, recognising it as sheer falsehood.
It is now nearly two months since I became acquainted with a certain man of this people, who is widely feared among the gentiles for his profound learning and exemplary conduct. This man has destroyed many *pagodes* and caused extensive disruption to idolatrous practices. I have associated closely with him, inviting him frequently to my home to share meals; we are close friends. He has recounted to me at length the falsehoods propagated by the *pagodes*, and told me that he learned much from a *father* (i.e., a spiritual preceptor or elder) among the gentiles—men whom the gentiles hold in far greater esteem than our own priests, even comparing them to cardinals in rank and authority. He described this preceptor as a man of upright life, who worshipped only the one true God and abhorred all *pagodes*, being fully convinced of their utter falsity. From this father, he had acquired knowledge of the Fall of the First Man; and he related to me the account of how the devil deceived Eve—though he interwove the biblical narrative with certain spurious additions. He further stated: ‘They remained in original justice for many years before the Fall.’
My friend—whom I refer to as a *jogi*—is held in the highest reverence by all the gentiles. He moves freely among the *brāhmaṇas* and *jogis*, and when the *brāhmaṇas* encounter him, they bow before him.
{{PAGE:8}}
**Title**
Letters from India
**Main Text**
He offers strong resistance, and the *ves* (a local religious functionary or astrologer) declares—falsely—that certain days are auspicious (*dia bom*) or inauspicious (*dia mau*), thereby deceiving the people. He further advises them to worship pagodas and other such falsehoods. In response, the Brahmins declare: ‘We do this so that we may eat; if we did not do so, we should have nothing to eat.’
He has already grown greatly emboldened, and urges us not to reveal further matters to the people—except the true name of God—and instructs us instead to disclose everything fully to the Gentiles (i.e., non-Christians, particularly Hindus). On many occasions, he engages the Japianos (a term here used for learned Hindu scholars or pandits, possibly derived from *jyotiṣa*, meaning astrologer-astronomer) in debate, citing passages from the *Agt Joga* (likely a phonetic rendering of *Yoga Śāstra* or *Yoga Sūtra*, though possibly referencing a vernacular compendium of yogic or astrological doctrine). He argues: ‘Even if one is an adept (*japiano*) in these arts, one must still abandon the worship of pagodas, cease inquiring after auspicious and inauspicious days, and recognise all such practices as sheer falsehood. How much more reasonable, then, that they should be wholly estranged from such things!’
I earnestly beg Your Reverence, for the love of God—and likewise implore Father Simon, together with all the Fathers, Brothers, and lay brethren—to pray for this man. May Our Lord be pleased to enlighten him. Should he remain unconverted at present, let him be gently instructed; but should he embrace the Faith, it will redound greatly to the glory of Our Lord—and he shall become, as it were, another Saint Paul among these Gentiles.
He appears receptive to the truths of our Faith, though I have not yet expounded them to him with sufficient clarity—partly because I have not first cultivated a close and trusting relationship with him. At times I reprove the Japianos, and though they feel the force of my words, they do not amend their conduct; yet I receive them kindly, and continue to welcome them. They consistently follow my counsel rather than that of the Brahmins, the *jogis*, or the elders of the Gentiles—all of whose teachings are false.
Should I detect even the slightest weakness in any Japiano regarding idolatrous practice, he himself confesses it to me, deeply distressed by such matters. He is a man of upright life and good disposition; his demeanour is consistently grave and contemplative in all things. Indeed, he inspires both envy and edification in me. Yet he does possess one flaw—namely, that which Saint Paul describes: *‘Scientia inflat’* (1 Corinthians 8:1: ‘Knowledge puffs up’). Because he possesses extensive learning, he displays clear signs of intellectual pride; and I am uncertain whether this is accompanied by a corresponding disdain for those who know less than he does. Therefore, I commend him to your prayers.
And should he remain unenlightened—not by Our Lord, the sole source of grace and illumination, who alone can cleanse him of sin, open his eyes, and bring him fully to the recognition of truth—I have heard, and observed in many places, that no Gentile scholar possesses learning comparable to his, even without being a Japiano *per se*. Once instructed in the Faith, he will undoubtedly confute many Brahmins and Gentiles, expose the errors of their sect, and demonstrate its falsity.
Among other questions he posed was the following: ‘Among the Gentiles, there are men who appear to lead virtuous lives. If such persons die, will they go to Hell or to Paradise?’ To this I replied: ‘No one who worships idols, adores pagodas, or engages in such practices can enter Paradise.’ In response to all my questions, he answers with remarkable erudition and great prudence.
{{PAGE:9}}
[Page]
f. 72
[Heading]
From the year 1548
[Main text]
… and he questioned me about certain matters, asking whether something had occurred or remained unaccomplished; I responded with great prudence and circumspection, and while I was writing down his words, a Hindu passed by a *pagoda* (a temple dedicated to Hindu deities), prostrated himself before it, and worshipped it. Afterwards, certain Ypian children—i.e., indigenous inhabitants of the region—threw stones at the *pagoda*, breaking part of its structure. The Hindu, deeply distressed, immediately went to inform the master (i.e., the Jesuit missionary or schoolmaster).
This land is ruled by Hindu kings, and in the very same localities inhabited by the Ypians, Hindus reside and maintain their *pagodas*. If even children—living as they do under Hindu sovereignty—cause such disturbance to these temples, how much greater would be the disruption were this territory under our own (Christian) rule? Moreover, having acquired proficiency in the local language, I cultivated considerable familiarity with the children; through conversation—posing questions and employing pedagogical methods—I enquired whether they practised any idolatrous rites. On several occasions, when some misfortune occurred—such as illness or mishap—they spontaneously attributed it to wrongdoing and proceeded to worship the offending object or deity. This practice is not confined to children alone: adults likewise engage in it. Their purpose is evidently to avert divine displeasure—or rather, to propitiate their deities—and thereby secure favour, health, or prosperity.
In recent days, an Ypian engaged in discussion with a Hindu concerning the religious law (*dharma*) of the Ypians and that of the Hindus. During this debate, the Ypian challenged him thus: ‘Consider the priests (*p*) of the Ypians and those of the Hindus—their respective ways of life, their teachings, and their words.’ A Hindu was present and, having observed the conduct of the Ypian priests, affirmed their moral integrity, speaking highly of them. Thereupon the Ypian pressed the point in the discussion, saying: ‘If a Hindu falls ill, a Brahmin comes forth, makes vows, promises offerings—such as rice, goats, sandalwood, and other things—to the *pagoda*, and declares that upon fulfilment of these vows, the patient shall recover. All his words are directed solely towards the deity, after which he takes ritual water and presents his offerings. But the words of our Christian priests (*p.*) are otherwise: should anyone fall ill, the priest does not visit him merely to perform rites; instead, he exhorts the sick person to examine his conscience carefully regarding his sins, reminding him that many illnesses arise from God’s just chastisement for sin, and urging him to seek divine forgiveness with sincere contrition and firm purpose of amendment. Only then does he assure him that God will grant healing and blessing, and so forth.’
The Hindu fell silent and made no further reply, exclaiming only: ‘Who indeed could dispute with you?’ After hearing this exchange, the Hindu—who had earlier been present—came forward voluntarily, offering betel nut and areca palm leaves (*bende e aceca*), a gesture signifying friendship and goodwill.
Likewise, on another recent occasion, in one of these localities, a devout and well-disposed Ypian—of sound faith—had prayed fervently for a sick man, reciting many *Pater Nosters* and *Ave Marias* on his behalf, beseeching Our Lord to restore his health. News of this prayer spread rapidly throughout the locality; and when another person subsequently fell ill, he immediately requested that similar prayers be offered for him.
[Marginalia — top right]
f. 72
[Signature]
*pedio* [i.e., ‘he requested’ — a scribal abbreviation indicating the conclusion of the entry]
{{PAGE:10}}
**Title**
Letters from India
**Main text**
They came to demand his accounts, and promised him money for them; yet the *dauatas* (local Muslim officials or elders) withheld most of the funds, delivering only a fraction. Amidst these matters—and [unclear: possibly *‘other such difficulties’*]—it is also necessary to report to Your Reverence that one of these youths owes great thanks to Our Lord. He is but a boy, and currently resides with me in my house. He was raised in Goa at the College of Santa Fé. Last year, he expressed a desire to accompany our brother Juan to the Moluccas; without informing anyone, he secretly boarded the ship. The Jesuits assigned a man to retrieve him and return him to the college; yet, despite this, he travelled instead with another Portuguese man bound for a different destination. It so happened that the vessel was wrecked upon the coast; the Muslims seized the Portuguese man, robbed him, and ultimately killed him. This boy, however, though likewise captured, was not slain. Instead, they took him to the mosque, where they attempted to persuade him to recite the *shahādah* (the Islamic profession of faith) and convert to Islam. He refused. Thereupon the Muslims threatened him, declaring—as they had already murdered the Portuguese man—that they would likewise kill him unless he renounced Christianity. He replied that they might indeed put him to death—but only ‘in good time’, and ‘for the love of God’; nevertheless, he would not apostatise. Thus he placed himself in mortal peril: they raised their swords to strike him down, but—by the grace of Christ, Our Lord—they refrained from killing him. Instead, they shackled him with iron chains about his ankles. After several days in this condition, Our Lord willed it otherwise: a Portuguese captain arrived with troops, burned the settlement, and slew a great number of the Muslims—whereby the boy was delivered from captivity. Subsequently, he made his way to this coast, where we now are; and he has recounted to me how, even in that same Muslim territory, there roamed other Portuguese boys who had fled their masters. Some remained still within Muslim lands, yet continued steadfastly to profess the Christian faith—indeed, they associated with this very youth, and when they met him, exhorted him: ‘Do not become Muslims, nor lose your soul.’ It is a matter truly worthy of profound gratitude to Our Lord, to witness here in these parts Portuguese boys—many of whose families have been wholly non-Christian (*gentil*) for generations—yet who, having been instructed in the faith, often flee their masters either on account of harsh treatment or for other reasons, and, while living among non-Christians (*gentios*), preserve the faith of Our Lord without reverting to paganism.
On one occasion, some of these boys served as soldiers under a native (non-Christian) captain; during battle, one of them died from a wound. The boys—being Christians—immediately prepared his body for burial: they wrapped him in a shroud, fashioned a wooden cross, and, having knelt in prayer, offered prayers for his soul. Upon concluding their devotions, they carried him to a grave they had already dug, placed the cross atop it, and interred him. The native onlookers were greatly astonished by the solemnity and order of the rite—particularly given the urgency of wartime—and marvelled at both the burial itself and the piety displayed in the funeral observances.
Recently, several such boys approached Father M[aster] Fr[ancisco?], declaring themselves to be Christians and expressing their earnest desire to live among fellow Christians rather than among non-Christians. He assured them of safety and facilitated their passage into Christian territory.
{{PAGE:11}}
[Page]
43
From the year 1548
We have been granted licence to travel freely throughout the lands of the Indigenous peoples, and I hereby promise and command that this be duly observed. On occasion, we visit one another and journey together along the coast, where we receive great spiritual consolation. We share with one another what we perceive in our souls, and jointly deliberate upon the most effective methods for instructing the Indigenous peoples; each of us labours solely for the greater glory of our Lord God, who will tend these His sheep according to His holy will. As for my own disposition: Your Reverence will know that I am now forty or fifty years of age, and in poor health; the hours of prayer are well known to me—and those who know me—yet they are astonished at my endurance, for the strength God grants me to labour is extraordinary, given my longstanding infirmity. I therefore earnestly entreat Your Reverence, as well as Father Simon and all the members of the Society of Jesus, to remember me in your prayers, beseeching Our Lord that He may ever grant me the grace to fulfil His most holy will perfectly—enduring, for His love, profound poverty, grievous injuries, and manifold tribulations; for this, indeed, is the path He Himself taught us.
I understand very well—and it is abundantly evident—that much grace is required here, and that those labouring in these parts must possess both zeal for fruitful apostolic work and great perseverance; for only through a truly exemplary life can others be moved to recognise the truth of the Faith. In the primitive Church, miracles were so manifest that men’s souls were almost constrained by divine grace to embrace the truth; but here, the light of faith remains faint and feeble, and the harvest is abundant—yet there is a dire shortage of labourers. God desires many to come to the knowledge of Him; therefore, I implore Your Reverence, for the love of God, to send us missionaries without delay, for they are urgently needed. This is certain: had missionaries arrived in India immediately upon its discovery—as was fitting for true servants of God, whose delight it is to serve Him day and night—the spread of the Faith would have been far more rapid and extensive.
Among other matters ordained by Divine Providence, it pleased God to establish in this place a small community (‘comunidade’) of the Society of Jesus. This foundation was made possible only through the generosity of certain benefactors from India—a fact I affirm with full conviction, given the evident scarcity of spiritual workers before the arrival of Master A. [Note: ‘Master A.’ likely refers to Fr. António de Gouveia, S.J., who arrived in Goa in 1542; his presence marked a decisive expansion of Jesuit missionary activity.] Moreover, the spiritual fruit expected after his arrival—and that of his companions—through their personal presence and zealous ministry, appears to me a compelling reason to encourage and strengthen the resolve of all our brethren in the Society.
I should not omit informing Your Reverence of a young man residing in my household, who has been of considerable assistance to me in acquiring the local language. He possesses a certain natural aptitude, and I am persuaded—based on careful observation—that he discerns clearly the falsehoods of the gentiles and grasps the truths of our Catholic Faith. He evinces a firm resolve to remain constantly among the Indigenous peoples, serving God faithfully and chastely, without expectation of any earthly reward. May Your Reverence commend him especially to God’s care, for he promises to be of great service to us.
Farewell—for he whom we await will surely aid us greatly. I cannot prolong this letter further, having much still to do; yet even so, many further matters worthy of praise to God might be recounted from this place.
I remain, with profound humility,
Your Reverence’s unworthy servant,
Henrique Henriques
Bombay, 31st October 1548 |
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| last_indexed | 2026-09-24T07:28:05Z |
| latest_content_date | 2026-09-24T07:28:05Z |
| publishDate | 1548-10 |
| publishDateRange | 1548 |
| publishDateSort | 1548 |
| record_format | zotero |
| spelling | Carta que el pe. enrrique enrriquez escreuio al pe M. ignatio y M. simon &c. Vltimo de Outubro de 1548. This is a transcription of a 1548 Jesuit missionary letter authored by Henrique Henriques, written from Bombay (then part of Portuguese India) and addressed to Ignatius of Loyola, Simon Rodrigues, and other members of the Society of Jesus. The document details pastoral activities, ecclesiastical administration, linguistic acquisition, catechetical instruction, and interreligious engagement across coastal South India—particularly in regions extending from Cape Comorin to Bombay—during the early decades of Jesuit presence in the subcontinent. Key figures include António Criminal (superior on the coast), Francisco Ariq., Cipriano, Manuel Francisco, Nicolau de Morais, and indigenous collaborators such as Ana, Brother R. Elvita, and a learned Hindu *jogi* engaged in theological dialogue. The text records systematic efforts to establish vernacular liturgy and pedagogy—including translation of prayers into Ma Fãnãr and Malay (*Malauar*), reorganisation of canonical hours by gender and age, baptismal practice, sacramental ministry, and the founding of schools for children, women, and enslaved persons. It documents sustained engagement with local religious specialists (*yta*, *joge*, *brāhmaṇas*, *carkas*, *ves*), polemical encounters with Hindu and Muslim interlocutors, exorcistic claims, and observations on indigenous cosmology and ritual practice. Linguistic methodology, spiritual formation, communal discipline, and appeals for missionary reinforcements are recurrent themes. The letter constitutes a primary source for the history of early modern Catholic missions, colonial linguistics, religious encounter, and the institutional development of the Society of Jesus in Asia. Entry number 24 in catalogue "Jesuítas na Ásia" Manuscripts Portugal. Biblioteca da Ajuda 49-IV-49, fl. 38 1548-10 Antonio Criminal Cape of Good Hope Christian presence Conversion Efforts Enrique Enriquez Henriques, Pe. Henrique Indigenous beliefs Interfaith dialogue Inácio de Loyola, Santo Jesuit Missionary Letters Jesuit Missions Language learning Mission operations P. Ignacio P. M. Simon Portuguese India Religious practices Rodrigues, Pe. M. Simão missionary activities {{PAGE:1}} [Page] 8 [Heading] DO ANO DE 1548. [Main text] Carta que Ay Enríquez a P. M. Ignacio y V. N. On &c. de 1548 Gratia Dni Nri Iesu &c. Semper nobis sit Amen El Y M. Fr me mando que escreuiese a R. Y al P. M. Simon Y a todos dela Companhia de Iesus largamente as cosas desta costa onde andamos en la qual al presente estamos El Y Anto Criminal Y el P. Cipriano Y el Y Fr Enríquez Y yo somos clérigos de missa Andan tambien tres padres de missa dela tierra Y nós hera nros legos S. Mel de Morales Baltazar Nitez Y Adan Fr., Tienen cada uno delos P. Y her cuidado de muitos lugares Porque somos pocos Y os lugares muitos. Y primeiro quero dar conta do Y M. Fr para dar muitas graças adiós N.S. E assim todos dela Companhia Porque ac. dito de S. P. Paulo obg oia fadus sit ut oes lucri facerem (que co pete muito ánra Companhia) El gusto pode e supra que diz por trabaiar delo cumplir) No podere eu por pe na escreuir a R. A fama que el P. M. Fr. tem na India de que se segue muito fruto Y loor adiós N.S. toda a gente tem ao y por homem que não esteja em lugar algum não tenha sempre ocupações demais E tao chão que se tem por ditoso o que te pode hablar está em todas estas partes por uma grande lumbre E epemplo. Abaixo cierto têm todos. Cos P. dela Companhia muita obrigação de intimam dar graças adiós N.S. Por el exedito E todos del têm e por el muito fruto E N.S. por el hazer E por g de los y de ca dela India van para la. Se pueden saber nuevas del Y no me alargo mas en esta. El Y Anto Criminal en esta costa del cabo da Comorin onde estamos é nro superior elegido por todos nós E aprobado por el Y M. Fr por ser muy idóneo para ello Cuya vida cierto es de muy gran epemplo De anididos anosotros E a los portugueses E a toda la gente dela tierra. Tienen cuidado de correr continuam toda la costa E es muy larga E visitar todos los p. Y her Y oijanos Tienen siempre muy grandes trabajos Nica casa Porque quien lo inspirou a entrar en esta santa Companhia se da grandes fuerzas corporales Y análogas para poder sufrir E hacer esto Hace aprendió a escreuir Y leer esta lengua E es muy trabaiosa enuede mucho dela Y habla muitas cosas — El P. Fr Q Arriq. Y Baltazar Nitez Están muy lejos donde yo estoy Por ello No escriuo dellos menudamente Solam Y tienen cuidado de muitos lugares de Oijanos dado cada uno delos mucho apemplo {{PAGE:2}} [Title] Cartas Da India [Main text] exemplo desí como se espera/ el. pº cipriano a in j es vido trabaja como muleto por y do mucho y ha para hacer y formar los d. imo. flacos y viejos y haz ar de flaqueza fuerzas para acudir asanas necesidades spiales / el pº M. frº a in en mandarlo asocotará muy lejos desta costa adonde me parece y serna uj dado detres herº nros y con el han de ir a fructificar en aglla tierra por la mucha necessidad y en agllas partes ay y Nªl de morales ha de ser uno delos coja sieros el yl dios sea loado tiene trabajado muy bien y dado desi buen ejem plo / yn luego vino acsta costa estuvo muchos meses en una cierra parte della aº de tenia enj dado de muchos lugares · adonde siempre trabaiana mucho) mudofo despues el yº ante para otra parte dela costa donde dantes andaua un hombp como hermitaño feruiendo adios y an absencia del fue el herº Nªl de mu cales estar en agl lugar donde me escreuio una carta y le hallaua algo mal dispuesto y le parecia ser la cauza q el nejo atras tenia cuidado de muchos lu gares y tenia mucho y hazer y por alli no tener sato y hazer estaua dobi te / soa x.B. y x nro. for aca mucho gusto y cofolation en los trabajos toto y vix por dii demana y guato mas trabajos y ocupaciones toto mas fuerças da el sor asi que bes como corporales guado hombre no se desenjda de sus miserias y de tomar un poco de tpo cada dia y cada noche para epaminar sus flagras y conocer su vileza para pedir mia adios n.s. y contempla un poco en su infinita bódad para se moner ato feruir mas / las cofolaciones son aca tatas atos y deggeras, buscan adios n.s. y qn se cofidera la necessidad y ay enestas partes de sieruos de dios y el fruto y se haze yo creo y si atos tales diese n.s. a escoger lleuar los al paraíso luego o estar en la costa feruindolo y fructificado duran son dadme licéia para vos feruir aun mas algunos años y mi paraíso es an dar feruindonos enestas partes y aun y ninguna cofolation me diefe des aqui y xia estar y to mas y sois la suma bódad y por y conoceis las miserias desta flagra humana siempre me visitais con mil favores y sin multitudin (28) doloru meco in corde meo confolations tua tatificauerut ates mea - De sao yo y los herº y aca venieren no los mona avenir saber y da dios grades confolations atos y por su amor se ponen en muchos trabajos como en todas da. mas desao y su voluntad sea venir apadecer do se cruificado en la cruz def amparados de toda la cofolation co la charidad nuda de gustos como la de y en la cruz. y bien creo y los que fueron criados debaxo del amano y obediácia de v.r. anesa santa casa de rome y enel santo collegio de coimbra adóde yo vi ta |
| spellingShingle | Carta que el pe. enrrique enrriquez escreuio al pe M. ignatio y M. simon &c. Vltimo de Outubro de 1548. Antonio Criminal Cape of Good Hope Christian presence Conversion Efforts Enrique Enriquez Henriques, Pe. Henrique Indigenous beliefs Interfaith dialogue Inácio de Loyola, Santo Jesuit Missionary Letters Jesuit Missions Language learning Mission operations P. Ignacio P. M. Simon Portuguese India Religious practices Rodrigues, Pe. M. Simão missionary activities |
| title | Carta que el pe. enrrique enrriquez escreuio al pe M. ignatio y M. simon &c. Vltimo de Outubro de 1548. |
| title_autocomplete | Carta que el pe. enrrique enrriquez escreuio al pe M. ignatio y M. simon &c. Vltimo de Outubro de 1548. |
| title_full | Carta que el pe. enrrique enrriquez escreuio al pe M. ignatio y M. simon &c. Vltimo de Outubro de 1548. |
| title_fullStr | Carta que el pe. enrrique enrriquez escreuio al pe M. ignatio y M. simon &c. Vltimo de Outubro de 1548. |
| title_full_unstemmed | Carta que el pe. enrrique enrriquez escreuio al pe M. ignatio y M. simon &c. Vltimo de Outubro de 1548. |
| title_short | Carta que el pe. enrrique enrriquez escreuio al pe M. ignatio y M. simon &c. Vltimo de Outubro de 1548. |
| title_sort | carta que el pe. enrrique enrriquez escreuio al pe m. ignatio y m. simon &c. vltimo de outubro de 1548. |
| topic | Antonio Criminal Cape of Good Hope Christian presence Conversion Efforts Enrique Enriquez Henriques, Pe. Henrique Indigenous beliefs Interfaith dialogue Inácio de Loyola, Santo Jesuit Missionary Letters Jesuit Missions Language learning Mission operations P. Ignacio P. M. Simon Portuguese India Religious practices Rodrigues, Pe. M. Simão missionary activities |
| topic_autocomplete | Antonio Criminal Cape of Good Hope Christian presence Conversion Efforts Enrique Enriquez Henriques, Pe. Henrique Indigenous beliefs Interfaith dialogue Inácio de Loyola, Santo Jesuit Missionary Letters Jesuit Missions Language learning Mission operations P. Ignacio P. M. Simon Portuguese India Religious practices Rodrigues, Pe. M. Simão missionary activities |
| topic_facet | Antonio Criminal Cape of Good Hope Christian presence Conversion Efforts Enrique Enriquez Henriques, Pe. Henrique Indigenous beliefs Interfaith dialogue Inácio de Loyola, Santo Jesuit Missionary Letters Jesuit Missions Language learning Mission operations P. Ignacio P. M. Simon Portuguese India Religious practices Rodrigues, Pe. M. Simão missionary activities |
| url | https://macau-legacy.usj.edu.mo/docs/6MSL96DI/viewer_6MSL96DI.html |
| zotero_collection_key | MPF9XDJZ PI7XKZMA |