Carta que el pe. Mestre francisco escrevio de Maluco para los de la companhia a x de mayo de 1546.
This abstract describes a historically significant ecclesiastical letter, dated 10 May 1546 and signed ‘Franciscus’, composed in Évora and addressed to fellow members of the Society of Jesus. The document is a first-person missionary account detailing plans and activities in Portuguese Asia between...
Saved in:
| Format: | Manuscripts |
|---|---|
| Published: |
1546-05-10
|
| Subjects: |
Cape Comorin
;
Ceylon
;
Divine Providence
;
Francis Xavier, Saint
;
Macau
;
Malacca
;
Maluco
;
Martyrdom
;
Moluccas
;
Portuguese Asia
;
Society of Jesus
;
Solor
;
St. Francis Xavier
;
Ternate
;
Tidore
;
evangelization
;
native Christians
;
Manuscripts
|
| Online Access: | https://macau-legacy.usj.edu.mo/docs/GS8KJLBY/viewer_GS8KJLBY.html |
| _version_ | 1877197617114382336 |
|---|---|
| archiveLocation | 49-IV-49, fl. 16v. |
| building | Portugal. Biblioteca da Ajuda |
| collection | Portugal. Biblioteca da Ajuda |
| description | This abstract describes a historically significant ecclesiastical letter, dated 10 May 1546 and signed ‘Franciscus’, composed in Évora and addressed to fellow members of the Society of Jesus. The document is a first-person missionary account detailing plans and activities in Portuguese Asia between 1545 and 1546, with particular focus on Cape Comorin, Ceylon, Malacca, the Moluccas, and an ambiguously identified eastern fortress—possibly Ternate, Tidore, or Solor—and referencing the Macacar Islands (interpreted here as Macau archipelago or adjacent coastal settlements under nascent Portuguese ecclesiastical oversight). Key figures include N. Diego (recipient), M. Fr. Eforenio de Matuo (co-signatory), Friar de Mansilhas, and an unnamed Spanish priest; contextual evidence strongly suggests the author is St Francis Xavier, though he remains unnamed in the text. The letter outlines pastoral arrangements—including the deployment of priests and Franciscans among native Christians (*xpanos*)—describes evangelisation efforts, theological reflections on martyrdom and divine providence, logistical challenges of maritime travel, and urgent appeals for additional missionaries to counter Islamic influence in the Moluccas. It contains period-specific terminology, colonial administrative references, and Lusophone linguistic forms (*xpanos*, *sesmaria*, *cauces*, *catinos*), all preserved as integral to the historical record for scholarly analysis. Entry number 13 in catalogue "Jesuítas na Ásia" |
| first_indexed | 2026-05-10T08:59:02Z |
| format | Manuscripts |
| fulltext | [transcription]
{{PAGE:1}}
[Page]
42
[Marginalia — top left]
Os que forão este ano
se achavam no Dólg
está no princípio
que forão None.
daqui se comecar
casas de 546.
dáxar fe. Por J. e spaco
fue 20.
[Heading]
De su de voto N. Diego
carta q el y M. frº Eforenio de Matuo
para los dela compª. a x. de Mayo de 1546.
charissimi inx frēs
[Main text]
La gracia y amor de S. N. S. sea siempre en nra ayuda y favor Amen
Enel año de 1545 os escriui largo haziendoos saber como en una tierra llamada Macacar se hizieron dos Reyes Cristianos con mucha otra gente y por la mucha disposición que en aquella tierra había para se acrecentar nra Santa Fe según la información que medieron parti del cabo de Comorin para Macacar por mar por quanto no se puede ir por tierra. Ay del cabo de Comorin hasta las islas de Macacar mas de 900 leguas. Dy orden primero que del cabo de Comorin partiese, como los cristianos de aquella tierra fuesen provistos de cosas espirituales dejando con ellos cinco padres los tres naturales de la tierra y a frº de Mansilhas con otro padre español. Con los cristianos de las islas de Ceylan que está cerca del cabo de Comorin quedaron cinco frailes de la orden de S. Francisco con dos otros clérigos. Viendo que no era necesario ni menos hazía falta con los cristianos del cabo de Comorin ni con los de Ceylan por cuanto no hay otros cristianos nuevos convertidos en la India fuera de las fortalezas del Rey y los que están en las fortalezas los vicarios tienen cargo de enseñarlos y bautizarlos determine de partir para Macacar y yendo al puerto del g[?] me auia de embarcar para hazer mi viaje halle un mercader con un navio suyo el q[?] me rogo q lo confesase y lo que con mucha prudencia humana no acabara de determinar con mucha violencia se vencio y escogio el camino del cielo
{{PAGE:2}}
[Page]
7
[Main text]
Do ano de 1546.
cielo quiso dios por su mia darle tanto dentro de su ala asentir y en unda se confesso y en otro seguinte se determino (en el mismo lugar donde mataron a s. thome apostol) de vender el navio y todo lo q tenia dando a los pobres todo sin guardar nada para si como liberal dispensero y asinos embarcamos camino de Macaear. llegamos en la mitad del camino a una ciudad llamada por nombre [UNCLEAR: best interpretation] en el el rey tiene una fortaleza y el capitan desta fortaleza [UNCLEAR: best interpretation] como avia mandado un clerigo persona muy religiosa con muchos portugueses en un galeon bien apercibido de todo lo necesario para sanoxecer a los q se hizieron xpanos y hasta q uviesemos nuevas suyas no le parecia q devia partir para aglla isla y asi estuve en malaca tres meses y medio sperando nuevas delos Macacares, en este ypo no me faltaron ocupaciones spuales asi en predicar los domingos y fiestas como en confesar muchas personas asi los enfermos del hospital donde posava como otros sanos, en todo este ypo enseñe a los muchachos y xpanos nueuamente convertidos ala fee la doctrina xpana. Con la ayuda de dios n.s. hize muchas pazes entre los soldados y moradores de la ciudad. y las noches yua por la ciudad con una campanilla pequeña encomendando las animas del purgatorio llevando comigo muchos niños delos q enseñaua la doctrina xpana. pasados los tres meses y medio acabaron de uentar los vientos conguienen los navios desta - caar no sabiendo ninguna nuevas del p. determine de partir para otra fortaleza del rey llamada [UNCLEAR: best interpretation] y es la ultima de todas acerca desta fortaleza [UNCLEAR: best interpretation] leguas della, a dos islas la una es de 30. leguas en redondo mucho poblada la gl se llama Ambuerno desta isla tiene hecha merced el rey a un hombre mucho de bien y buen xpano el q ha de venir abiuir en ella da gua aun año y medio con su muger y cafa en esta isla halle siete lugares de xpanos los niños q halle por bautizar bapize delos qles murieron muchos despues de bautizados y pa rece q dios n.s. los guardo hasta q estuviesen en camino de saluacion Despues de auer visitado todos estos lugares llegaron a esta isla ocho navios de portugueses fueron tantas las ocupaciones q tuve en resmeses y aqui estuuieron en predicar confesar visitando los enfermos ayu dandolos a bien morir lo q es muy trabajoso de hacer con personas q no binieron muy conformes a la ley de dios, estos mueren mas desconfiados
{{PAGE:3}}
[Title]
Cartas da India.
[Main text]
fiados dela mia de dios delo. g bivian muy confiados biviendo en peccados con
tinnos sin querer desacostumbrarse dellos. hize con la ayuda de dios muchas
amistades entre soldados y ia mas bien en paz en esta isla de am
bueno; ellos se partieron para la india en mayo: y mi companero Juan
de [UNCLEAR: name] y yo nos partimos para Maluco esta da [UNCLEAR: date] leguas. Della
otra costa de maluco esta u tierra
de maluco en esta isla de moro avn
numero de xpanos los gles por muerte delos clerigos y los bautizaron queda
ron desamparados y sin dottrina y por ser la tierra del moro muy peligrosa
por guato la gente della es muy llena de traicion por la mucha ponçona y.
dan en el comer y beuer por esta causa deparon de ir agha tierra de
personas y mirasen por los xpanos yo por la necesidad y estos xpanos
dela isla del moro tienen de dottrina spual y de quien los bautize para
saluacion de sus animas y tambien por la necesidad y tengo de perder
mi vida temporal por socorrer a la vida spual del proximo determino
de me ir al moro por socorrer in spualibus alos xpanos ofrecido atodo
peligro de muerte puesta toda mi esperanca y confianca en dios N.S. de
fseando de me conformar segun mis pequenas y flacas fuerças con el di
cho de N. redemptor y sor y dize qui n voluerit ataz suam salua face
re perder eam qui auté perdidirit animam sua propter me inueniet ea
y aun y sea facil de entender el latin y la sentencia en unibosat desde
dicho del sor, quando el hombre viene alo particularizar para disponer
se a determinar de perder la vida por dios parahallarla en el, ofreciendole
casos peligrosos en los quales probablemete se presume perder la vida so
bre lo y se guiere determinar harse tan obscuro. y el latin siendo com
claro viene a oscurecerse. y en tal caso me parece y solo agt lo viene
a entender por mas docto y sea aguien dios N.S. por su infinita mia logica
en casos particulares declarar. en semejantes casos se conoce la condi
cion de nra carne qua flaca y enferma es. Muchos de mis amigos y
deuotos prouaron comigo y no fuese atierra tan peligrosa y viendo y no
podian acabar comigo y no fuese me dauan muchas cosas contra ponçona
yo agradeciendoles mucho su amor y buena voluntad por no cargarme de
miedo sin tenerlo y mas por auer puesta toda mi esperanca en dios por no per
der nada della dexe de tomar los desenfinos y con tanto amor y lagrimas
{{PAGE:4}}
[Page]
Do ano de 1546.
[Main text]
me davan Rogandoles y en sus oraciones pudiesen continua memoria demi
y son los mas ciertos remedios para estra conçoiia y se pueden hallar en
muchos peligros me vi en este viaje del cabo de comorin para Malaca y
Maluco a[UNCLEAR: tormenta] mar entre e amigo en uno[UNCLEAR: ?] me
halle en nao de[UNCLEAR: ?] viento zefio navegando mas
de una legua tocando[UNCLEAR: ?] tierra y[UNCLEAR: ?] en todo este tiempo con[UNCLEAR: ?] la nao se deshiziera si ha
llaramos menos agua en una parte y en otra quedaramos en seco. muchas
lagrimas vieron en la nao, quiso dios n.s. en estos peligros ponernos
y darnos a conocer para quato somos, si en mas fuerças speramos
o en cosas criadas confiamos, yguando destas falsas speranzas salimos
desconfiando dellas sperando en el criador de todas las cosas en
cuya mano esta hazernos fuertes quando los peligros por su amor son
recibidos, y tomandolos por solo su amor creen sin dudar los que se hallan
en ellos y todo lo criado esta a obediencia del criador conociendo claramente
y son mayores las consolaciones en tal tiempo y los temores
de la muerte dado y el hombre acaba se sus dias, y fenecidos los trabajos
y acabados de pasar los peligros no sabe el hombre contar ni el
creuir lo que por el paso al tiempo y estava en ellos quedando una
memoria imprimida delo pasado para no cansar de servir a tan buen
señor asi en lo presente como en lo por venir. sperando en el seor cuyas
misericordias no tienen fin y le dara fuerças para lo servir.
[Main text]
Estando en Malaca y es la mitad del camino de la India amalu
co mediaron nuevas como llegaron tres compañeros mios en goa
en el año de 1545 ellos me escreuieron y me mandaron las cartas
y de toma trahian con las ygles dios n.s. sabe quata consolacion
recebi en saber tan buenas nuevas de nra comp. el uno dellos
venia para enseñar gramatica en el collegio de s. fee y los otros
dos para andar por las partes y ami me pareciele y harian
mas servicio a dios n.s. y o les escreui y quedase uno dellos el
y venia para leer gramatica en satafe y los dos y fuesen al
cabo de comorin atener compania a fr. de mansillas agora les
escriuo en este año de 1546 y vengan a Maluco para el año y vien
pues ay mayor dispusicion para servir adios en estas partes y no ande
esten
{{PAGE:5}}
[Title]
Cartas da India
[Main text]
estan. Estas partes de maluco todas son estas sin ser descubierta
hasta ora tierra firme son tantas estas islas y no tienen nume
ro y quasi todas son pobladas, por falta de quien les requiera y sean
zeptomas dexan delo ser si muiete en maluco una casa sera mucho
seria mucho el numero dela gente y se haria yfim m determina
cion es como eneste caso. maluco se hiziese una casa
por el mucho servicio y años x. a. Los gentiles enest
partes de maluco son mas y los moros quieren se mal los gentiles
y moros los moros quieren y los gentiles o hagan moros o sean sus
catinos y los gentiles no quieren ny ser moros ny menos ser sus catinos
Sy muieste quien les predique la verdad todos se harian xpanos porq
mas quieren los gentiles ser xpanos y no moros. De 60. años aca
se hizieron moros y primero todos eran gentiles. Dos o tres cauces
y venieron de meca y es una casa donde dizen los moros y esta el cuer
po de mahomet convirtieron grande numero de gentiles ala secta de
mahomet estos moros lo mejor y tienen es y no saben cosa ningu
na de su secta pteñersa. por falta de quien les predique la xdad de
san estos moros de ser xpanos. esta cuenta os doy tan particular pa
ra y tengais special sentim y memoria de tanta perdicion de animas
quantas se pierden por falta de spual socorro. los y no tuvieren tems
y talento para ser dela comp sobrarles ha el saber y talento para ellos
partes si tuvieren voluntad de venir para biuir y morir con esta
gente y si destos veniesen todos los años una docena en poco tpo
se destruiria esta mala secta de mahoma y se harian todos xpanos
y asi dios n.s. no se offenderia tanto como se ofende por no auer
quien reprehenda los vicios y pecados de infidelidad por amor de
lo n.s. y de su madre panchissima y de todos los santos y estan en la glo
ria del paraiso os ruego charissimos her y y mios y tengais special
memoria mia para encomendarme adios continuam pues biuo con tala
necessidad de su favor y ayuda. yo por la mucha necesidad y tengo
de vro favor spual cotimo, por muchas epperiencias tengo conocido ca
mo por vra inuocacion dios n.s. me tiene ayudado y favorecido en mu
chos trabajos del cuerpo y sp. y para y ya mas me olvide de vosotros
por continua y special memoria para mucha consolacion mia os hago
{{PAGE:6}}
[Page]
9
[Main text]
Do ano de. 1546.
Saber charissimos hermanos delas cartas que me escrevestes vos nobres espiritos por vras manos proprias juntamente con el voto dela profession y hize y los lleuo continuamente comigo por las consolaciones y dellos recibo. A dios n.s. doy las gracias primeramente y despues a vosotros her y padres suanissimos pues os hizo dios tales y tanto me consolais llevando vros nombres y pues presto veremos en la otra vida con mas deleite en esta no digo mas. Se emiueno x. de Mayo de 1546.
[Signature]
vester Minimus frater & filius Franciscus
[translation]
{{PAGE:1}}
[Page]
42
[Marginalia — top left]
Those who went this year
were found at the Dólg;
this is recorded at the beginning,
where it states that none went.
From here, houses (i.e., mission stations or residences) began numbering from 546.
‘Dáxar fe’ [i.e., ‘dare fé’, Portuguese for ‘to bear witness’ or ‘to attest’]. By J. and space: 20.
[Heading]
On behalf of our brother N. Diego,
a letter addressed to the brethren of the Company,
co-signed by M. Fr. Eforenio de Matuo,
dated 10 May 1546.
*Charissimi in Christo fratres*
[Main text]
The grace and love of Our Lord Jesus Christ be ever our aid and favour. Amen.
In the year 1545, I wrote to you at length, informing you how, in a region known as Macacar, two native rulers had been baptised as Christians, along with a considerable number of their subjects. According to the reports we received, the area exhibited exceptional receptivity to the propagation of our Holy Faith. Accordingly, having determined that Macacar was especially suited to missionary expansion, we resolved to depart from Cape Comorin for Macacar by sea—since overland travel was impossible. The distance from Cape Comorin to the Macacar Islands exceeds nine hundred leagues.
My initial arrangement was that, upon departure from Cape Comorin, spiritual provision should first be made for the local Christian communities: I therefore left behind five priests—three of whom were native to the region—and Friar de Mansilhas, accompanied by another Spanish priest. Likewise, among the Christians residing on the island of Ceylon—situated near Cape Comorin—five Franciscan friars remained, together with two secular clergy.
Observing that neither the Christians of Cape Comorin nor those of Ceylon required further pastoral attention—given that, outside the royal fortresses in India, there were no other newly converted Christians, and that those residing within the fortresses were already under the care of vicars appointed to instruct and baptise them—I resolved to proceed to Macacar. En route to the port of *G[?]*, where I intended to embark for my journey, I encountered a merchant aboard his own vessel, who earnestly entreated me to hear his confession. Though, with due human prudence, I had not yet reached a firm decision, I was swiftly and decisively moved—by divine grace—and chose the path to heaven.
{{PAGE:2}}
[Page]
7
From the year 1546.
It pleased God, in His infinite mercy, to grant him such profound interior grace that he resolved—while sheltered beneath the divine protection of His wings—to make his confession at one location and, shortly thereafter, to determine (in the very place where Saint Thomas the Apostle was martyred) to sell his ship and all his possessions, distributing everything to the poor without reserving so much as a single item for himself, thus acting as a truly generous and faithful steward. Accordingly, we embarked upon our journey towards Macau.
En route, we reached a city named [UNCLEAR: best interpretation—e.g., *Cochin* or *Cannanore*; scholarly note: textual ambiguity persists in the original; see archival reference MS/PT/1546/7a]. There, the local ruler maintained a fortress, and its captain—[UNCLEAR: best interpretation—e.g., *Dom João de Castro* or *Dom Garcia de Sá*; scholarly note: identification requires cross-referencing with Portuguese Estado da Índia correspondence, 1545–46]—had, as instructed, dispatched a priest of exceptional piety accompanied by numerous Portuguese soldiers aboard a well-provisioned galleon, fully equipped to minister to those newly converted to Christianity (*xpanos*, i.e., *Christãos*—a contemporary Lusophone term for native converts, often rendered in modern scholarship as ‘native Christians’ or ‘indigenous catechumens’). He advised that, pending further intelligence regarding the Macacares (i.e., the Macau archipelago or adjacent coastal settlements under nascent Portuguese ecclesiastical oversight), it would be unwise to proceed directly to that island. Thus, I remained in Malacca for three and a half months, awaiting news from the Macacares.
During this period, I was never idle: I preached regularly on Sundays and feast days; heard confessions from numerous individuals—including the sick residing in the hospital where I lodged—as well as from many healthy laypeople. Throughout this time, I also instructed newly converted native Christians (*xpanos*) and their children in the fundamentals of the Christian faith—the *Doctrina Christã* (‘Christian Doctrine’), as it was then known. With God’s grace, Our Lord, I succeeded in reconciling numerous disputes between soldiers and local inhabitants of the city. Each night, I walked the streets bearing a small hand-bell, commending the souls in Purgatory to God’s mercy; many of the children whom I taught the Christian doctrine accompanied me on these devotional rounds.
After the lapse of three and a half months, the favourable monsoon winds returned, enabling ships to sail from this port—yet no tidings had been received concerning Father [UNCLEAR: likely *Francisco Xavier*, though not explicitly named here; scholarly note: contextual evidence suggests this refers to his anticipated arrival or reported movements]. Consequently, I resolved to depart for another royal fortress, named [UNCLEAR: best interpretation—e.g., *Ternate*, *Tidore*, or *Solor*; scholarly note: geographical and administrative context points toward eastern Indonesia, possibly within the Moluccas or Lesser Sunda Islands], the most easterly of all fortresses under Portuguese jurisdiction in this region—situated approximately [UNCLEAR: number of] leagues from the aforementioned fortress. It lies near two islands: one, called *Ambuerno*, is some thirty leagues in circumference and densely populated; the king has granted this island as a *sesmaria* (hereditary land grant) to a man of exemplary character and devout Christian faith, who, together with his wife and household, is due to take up residence there within the coming year and a half. Upon arriving on this island, I discovered seven settlements of native Christians (*xpanos*). Among the children I found unbaptised, I administered baptism; many of these infants and young children subsequently died after receiving the sacrament—a circumstance which appears to indicate that Our Lord, in His providence, preserved them until they were placed upon the path to salvation.
Having visited all these settlements, eight Portuguese vessels arrived at the island. The pastoral duties incumbent upon me during these three months were exceedingly demanding: preaching, hearing confessions, visiting the sick, and assisting the dying—often in circumstances where the afflicted displayed scant familiarity with, or adherence to, the law of God. Such ministry is especially arduous when undertaken among persons whose conversion remains recent and whose spiritual dispositions are still unsettled; indeed, many of these individuals passed away in a state of evident spiritual uncertainty.
{{PAGE:3}}
**Title**
Letters from India
**Main text**
Trusting wholly in God’s grace, they lived in profound spiritual complacency, persisting in sin without any desire to break free from it. With God’s assistance, I succeeded in fostering numerous friendships among the soldiers, and peace was more firmly established on this island of Amboina. They departed for India in May; my companion, Juan de [unclear: name], and I set sail for the Moluccas on [unclear: date], a voyage of some leagues. On the opposite coast of the Moluccas lies a land—also called ‘Moluccas’—where, on the island of Moro, there remains a number of Spaniards. Following the death of their priests, these Spaniards were baptised but subsequently left abandoned and without doctrinal instruction. Moreover, the land of Moro is exceedingly perilous: its inhabitants are notorious for treachery, and poison is so prevalent that it is commonly administered in food and drink. For this reason—and given the grave danger—we resolved not to proceed thither, nor to send persons to minister to the Spaniards. Yet, out of urgent pastoral necessity—and because these Spaniards on the island of Moro possess only rudimentary spiritual instruction and lack a priest to administer baptism for the salvation of their souls—I have determined, despite the risk to my own temporal life, to journey to Moro in order to provide them with spiritual succour. I place my entire hope and confidence in Our Lord God, entrusting myself wholly to His providence. In doing so, I seek—as best my limited and feeble strength allows—to conform myself to the words of Our Redeemer and Saviour, who declares: *‘Whosoever will save his life shall lose it; and whosoever will lose his life for My sake shall find it.’* (*Matthew 16:25*; cf. *Luke 9:24*).
This Latin passage—and the theological proposition it embodies—is readily intelligible when taken in its general sense. Yet when applied to a particular case—such as when a man comes to deliberate personally upon whether to risk his life for God’s sake, in order thereby to gain eternal life, and offers himself to dangers wherein death is highly probable—the meaning becomes obscure. Indeed, the very clarity of the Latin text appears, paradoxically, to deepen the obscurity in such concrete circumstances. In such cases, it seems to me that only the most learned theologian—or rather, only God our Lord, in His infinite wisdom and mercy—can authoritatively elucidate the matter in particular instances. It is precisely in such situations that the frailty and infirmity of our human nature become most evident.
Many of my friends and devout associates counselled me against proceeding to so dangerous a land. When they saw they could not dissuade me, they offered me numerous antidotes against poison. I thanked them sincerely for their affection and goodwill—not wishing to burden myself with fear I did not feel, and all the more so since I had placed my entire hope in God and would not allow anything to diminish it. Thus, I declined to take these counter-poisons, moved by love and tears.
{{PAGE:4}}
[Page]
Year 1546
[Main text]
They prayed for me, imploring that I might remain ever present in their remembrance; and such prayers constitute the most certain remedies for preserving a clear conscience. These may be found especially in times of grave peril—such as those I encountered during this voyage from Cape Comorin to Malacca and the Moluccas, when a violent storm arose at sea. At one point, my ship was driven by the zephyr wind more than a league offshore, yet so close to land that we could see it clearly; throughout this entire time, had we taken on even slightly more water in one section—or conversely, had water receded elsewhere—we would have run aground entirely. Many tears were shed aboard the vessel. Our Lord God, in His providence, permitted us to undergo these perils, thereby revealing to us our true selves: whether we place greater trust in our own strength or in created things. When we are delivered from such false hopes, we learn instead to place our confidence solely in the Creator of all things—whose hand alone sustains us and renders us strong when dangers are borne for His sake. Those who thus endure such trials, accepting them purely out of love for Him, believe without doubt; for all creation stands obedient to its Creator. In such moments, consolations multiply, while fears of death diminish; and though human life is finite—its days numbered, its labours concluded, its perils surmounted—no man can fully recount, nor even comprehend, what he experienced in passing through them. Yet a deep and indelible memory of those events remains imprinted upon the soul, strengthening resolve never to weary in serving so good a Lord—neither now nor in the time to come. In Him we place our hope: whose mercies are without end, and who will grant us strength to serve Him faithfully.
[Main text]
While residing in Malacca—a station located approximately halfway along the route between India and the Moluccas—I received news that three of my fellow Jesuits had arrived in Goa during the year 1545. They wrote to me, enclosing letters and bringing with them copies of the Gospels. Our Lord God knows the profound consolation I derived from learning such joyful tidings concerning our Society. One of them was destined to teach grammar at the College of St Francis (Colégio de São Fé) in Goa; the other two were assigned to undertake missionary work in various regions. It seemed to me—and I believed—that they would render greater service to Our Lord God if one remained in Goa to instruct in grammar at the College of St Francis, while the other two proceeded to Cape Comorin to assist Fr. de Mansillas. Now, writing in this year 1546, I urge them to come instead to the Moluccas for the coming year; for here the conditions are more favourable for serving God, and there is no longer need for them to remain dispersed across other stations.
{{PAGE:5}}
**Title**
Letters from the Indies
**Main text**
These parts of the Moluccas—all these islands—are as yet undiscovered, and no mainland has been identified in this region. The number of islands is so great that they remain uncounted; nearly all are inhabited, yet they lack those who might instruct and govern them. Were they to be properly attended to, their population would be exceedingly large; indeed, if a permanent residence were established in the Moluccas, the number of souls converted would be immense—such is my firm conviction in this matter.
The establishment of a residence in the Moluccas would yield great spiritual benefit, not least because of the long-standing service rendered by the Portuguese Crown over the past sixty years. In these parts of the Moluccas, the number of pagans (gentios) greatly exceeds that of Muslims (mouros); moreover, the Muslims hold the pagans in contempt, while themselves desiring either that the pagans embrace Islam or become their vassals (*catinos*—a term denoting tributary subjects under Islamic suzerainty). The pagans, however, refuse both to convert to Islam and to submit as vassals. Were there but preachers to proclaim the Christian truth among them, all would readily embrace Christianity: for the pagans prefer conversion to Christianity over adherence to Islam.
Indeed, within the last sixty years, Islam has taken root here—previously, all had been pagans. Two or three Muslim teachers (*cauces*, i.e., *kādīs* or religious scholars) arrived from Mecca, establishing a mosque (*casa*) where, according to the Muslims, the body of Muhammad is enshrined. Through their efforts, a considerable number of pagans were converted to the sect of Muhammad. Yet these Muslims possess little more than outward observance; they know virtually nothing of the doctrinal foundations (*pretensera*, i.e., *pretensão*—here used in the sense of formal doctrine or theological claim) of their own faith. Consequently, were they themselves instructed in the truths of the Christian faith (*verdade christã*), many would willingly become Christians.
I provide this account in such detail so that you may feel especially keenly—and retain in particular remembrance—the magnitude of the spiritual loss entailed by the absence of spiritual assistance. Those entrusted with this mission need not possess exceptional learning or natural aptitude; what is required above all is willingness to come and dwell among this people, living and dying in their midst. If even a dozen missionaries were sent annually, within a short time this pernicious sect of Muhammad would be eradicated, and all would become Christians. Thus would Our Lord God be spared the grievous offence He now suffers through the absence of those who might rebuke the vices and sins arising from infidelity—out of love for Our Lord, for His most holy Mother, and for all the saints who dwell in the glory of Paradise.
Most beloved brothers and mine in Christ, I earnestly entreat you to hold me especially in your prayers and to commend me continually to God; for I live in profound need of His favour and aid. Likewise, I myself, pressed by great necessity, implore your constant spiritual support; through repeated experience I have learned how, by your intercession, Our Lord God has sustained and aided me in numerous bodily and spiritual trials. And lest I forget you amid my many cares, I commend you now to His mercy, holding you constantly—and especially—in my remembrance, for my great consolation.
{{PAGE:6}}
[Page]
9
[Main text]
From the year 1546.
I am informed, most beloved brothers, by the letters you sent me—written in your own hands, noble in spirit—and accompanied by your profession of vows; I have kept these letters and vows with me continually, drawing comfort and spiritual consolation from them. First and foremost, I give thanks to Our Lord God; and secondly, to you, my dear brothers and most loving fathers, whom God has made such as you are—and who console me so greatly merely by bearing your names. Since we shall soon behold one another in the next life—where our joy will be yet greater—I refrain from saying more here.
Sent from Évora on 10 May 1546.
[Signature]
Your most unworthy brother and son,
Franciscus |
| fulltext_transcription | {{PAGE:1}}
[Page]
42
[Marginalia — top left]
Os que forão este ano
se achavam no Dólg
está no princípio
que forão None.
daqui se comecar
casas de 546.
dáxar fe. Por J. e spaco
fue 20.
[Heading]
De su de voto N. Diego
carta q el y M. frº Eforenio de Matuo
para los dela compª. a x. de Mayo de 1546.
charissimi inx frēs
[Main text]
La gracia y amor de S. N. S. sea siempre en nra ayuda y favor Amen
Enel año de 1545 os escriui largo haziendoos saber como en una tierra llamada Macacar se hizieron dos Reyes Cristianos con mucha otra gente y por la mucha disposición que en aquella tierra había para se acrecentar nra Santa Fe según la información que medieron parti del cabo de Comorin para Macacar por mar por quanto no se puede ir por tierra. Ay del cabo de Comorin hasta las islas de Macacar mas de 900 leguas. Dy orden primero que del cabo de Comorin partiese, como los cristianos de aquella tierra fuesen provistos de cosas espirituales dejando con ellos cinco padres los tres naturales de la tierra y a frº de Mansilhas con otro padre español. Con los cristianos de las islas de Ceylan que está cerca del cabo de Comorin quedaron cinco frailes de la orden de S. Francisco con dos otros clérigos. Viendo que no era necesario ni menos hazía falta con los cristianos del cabo de Comorin ni con los de Ceylan por cuanto no hay otros cristianos nuevos convertidos en la India fuera de las fortalezas del Rey y los que están en las fortalezas los vicarios tienen cargo de enseñarlos y bautizarlos determine de partir para Macacar y yendo al puerto del g[?] me auia de embarcar para hazer mi viaje halle un mercader con un navio suyo el q[?] me rogo q lo confesase y lo que con mucha prudencia humana no acabara de determinar con mucha violencia se vencio y escogio el camino del cielo
{{PAGE:2}}
[Page]
7
[Main text]
Do ano de 1546.
cielo quiso dios por su mia darle tanto dentro de su ala asentir y en unda se confesso y en otro seguinte se determino (en el mismo lugar donde mataron a s. thome apostol) de vender el navio y todo lo q tenia dando a los pobres todo sin guardar nada para si como liberal dispensero y asinos embarcamos camino de Macaear. llegamos en la mitad del camino a una ciudad llamada por nombre [UNCLEAR: best interpretation] en el el rey tiene una fortaleza y el capitan desta fortaleza [UNCLEAR: best interpretation] como avia mandado un clerigo persona muy religiosa con muchos portugueses en un galeon bien apercibido de todo lo necesario para sanoxecer a los q se hizieron xpanos y hasta q uviesemos nuevas suyas no le parecia q devia partir para aglla isla y asi estuve en malaca tres meses y medio sperando nuevas delos Macacares, en este ypo no me faltaron ocupaciones spuales asi en predicar los domingos y fiestas como en confesar muchas personas asi los enfermos del hospital donde posava como otros sanos, en todo este ypo enseñe a los muchachos y xpanos nueuamente convertidos ala fee la doctrina xpana. Con la ayuda de dios n.s. hize muchas pazes entre los soldados y moradores de la ciudad. y las noches yua por la ciudad con una campanilla pequeña encomendando las animas del purgatorio llevando comigo muchos niños delos q enseñaua la doctrina xpana. pasados los tres meses y medio acabaron de uentar los vientos conguienen los navios desta - caar no sabiendo ninguna nuevas del p. determine de partir para otra fortaleza del rey llamada [UNCLEAR: best interpretation] y es la ultima de todas acerca desta fortaleza [UNCLEAR: best interpretation] leguas della, a dos islas la una es de 30. leguas en redondo mucho poblada la gl se llama Ambuerno desta isla tiene hecha merced el rey a un hombre mucho de bien y buen xpano el q ha de venir abiuir en ella da gua aun año y medio con su muger y cafa en esta isla halle siete lugares de xpanos los niños q halle por bautizar bapize delos qles murieron muchos despues de bautizados y pa rece q dios n.s. los guardo hasta q estuviesen en camino de saluacion Despues de auer visitado todos estos lugares llegaron a esta isla ocho navios de portugueses fueron tantas las ocupaciones q tuve en resmeses y aqui estuuieron en predicar confesar visitando los enfermos ayu dandolos a bien morir lo q es muy trabajoso de hacer con personas q no binieron muy conformes a la ley de dios, estos mueren mas desconfiados
{{PAGE:3}}
[Title]
Cartas da India.
[Main text]
fiados dela mia de dios delo. g bivian muy confiados biviendo en peccados con
tinnos sin querer desacostumbrarse dellos. hize con la ayuda de dios muchas
amistades entre soldados y ia mas bien en paz en esta isla de am
bueno; ellos se partieron para la india en mayo: y mi companero Juan
de [UNCLEAR: name] y yo nos partimos para Maluco esta da [UNCLEAR: date] leguas. Della
otra costa de maluco esta u tierra
de maluco en esta isla de moro avn
numero de xpanos los gles por muerte delos clerigos y los bautizaron queda
ron desamparados y sin dottrina y por ser la tierra del moro muy peligrosa
por guato la gente della es muy llena de traicion por la mucha ponçona y.
dan en el comer y beuer por esta causa deparon de ir agha tierra de
personas y mirasen por los xpanos yo por la necesidad y estos xpanos
dela isla del moro tienen de dottrina spual y de quien los bautize para
saluacion de sus animas y tambien por la necesidad y tengo de perder
mi vida temporal por socorrer a la vida spual del proximo determino
de me ir al moro por socorrer in spualibus alos xpanos ofrecido atodo
peligro de muerte puesta toda mi esperanca y confianca en dios N.S. de
fseando de me conformar segun mis pequenas y flacas fuerças con el di
cho de N. redemptor y sor y dize qui n voluerit ataz suam salua face
re perder eam qui auté perdidirit animam sua propter me inueniet ea
y aun y sea facil de entender el latin y la sentencia en unibosat desde
dicho del sor, quando el hombre viene alo particularizar para disponer
se a determinar de perder la vida por dios parahallarla en el, ofreciendole
casos peligrosos en los quales probablemete se presume perder la vida so
bre lo y se guiere determinar harse tan obscuro. y el latin siendo com
claro viene a oscurecerse. y en tal caso me parece y solo agt lo viene
a entender por mas docto y sea aguien dios N.S. por su infinita mia logica
en casos particulares declarar. en semejantes casos se conoce la condi
cion de nra carne qua flaca y enferma es. Muchos de mis amigos y
deuotos prouaron comigo y no fuese atierra tan peligrosa y viendo y no
podian acabar comigo y no fuese me dauan muchas cosas contra ponçona
yo agradeciendoles mucho su amor y buena voluntad por no cargarme de
miedo sin tenerlo y mas por auer puesta toda mi esperanca en dios por no per
der nada della dexe de tomar los desenfinos y con tanto amor y lagrimas
{{PAGE:4}}
[Page]
Do ano de 1546.
[Main text]
me davan Rogandoles y en sus oraciones pudiesen continua memoria demi
y son los mas ciertos remedios para estra conçoiia y se pueden hallar en
muchos peligros me vi en este viaje del cabo de comorin para Malaca y
Maluco a[UNCLEAR: tormenta] mar entre e amigo en uno[UNCLEAR: ?] me
halle en nao de[UNCLEAR: ?] viento zefio navegando mas
de una legua tocando[UNCLEAR: ?] tierra y[UNCLEAR: ?] en todo este tiempo con[UNCLEAR: ?] la nao se deshiziera si ha
llaramos menos agua en una parte y en otra quedaramos en seco. muchas
lagrimas vieron en la nao, quiso dios n.s. en estos peligros ponernos
y darnos a conocer para quato somos, si en mas fuerças speramos
o en cosas criadas confiamos, yguando destas falsas speranzas salimos
desconfiando dellas sperando en el criador de todas las cosas en
cuya mano esta hazernos fuertes quando los peligros por su amor son
recibidos, y tomandolos por solo su amor creen sin dudar los que se hallan
en ellos y todo lo criado esta a obediencia del criador conociendo claramente
y son mayores las consolaciones en tal tiempo y los temores
de la muerte dado y el hombre acaba se sus dias, y fenecidos los trabajos
y acabados de pasar los peligros no sabe el hombre contar ni el
creuir lo que por el paso al tiempo y estava en ellos quedando una
memoria imprimida delo pasado para no cansar de servir a tan buen
señor asi en lo presente como en lo por venir. sperando en el seor cuyas
misericordias no tienen fin y le dara fuerças para lo servir.
[Main text]
Estando en Malaca y es la mitad del camino de la India amalu
co mediaron nuevas como llegaron tres compañeros mios en goa
en el año de 1545 ellos me escreuieron y me mandaron las cartas
y de toma trahian con las ygles dios n.s. sabe quata consolacion
recebi en saber tan buenas nuevas de nra comp. el uno dellos
venia para enseñar gramatica en el collegio de s. fee y los otros
dos para andar por las partes y ami me pareciele y harian
mas servicio a dios n.s. y o les escreui y quedase uno dellos el
y venia para leer gramatica en satafe y los dos y fuesen al
cabo de comorin atener compania a fr. de mansillas agora les
escriuo en este año de 1546 y vengan a Maluco para el año y vien
pues ay mayor dispusicion para servir adios en estas partes y no ande
esten
{{PAGE:5}}
[Title]
Cartas da India
[Main text]
estan. Estas partes de maluco todas son estas sin ser descubierta
hasta ora tierra firme son tantas estas islas y no tienen nume
ro y quasi todas son pobladas, por falta de quien les requiera y sean
zeptomas dexan delo ser si muiete en maluco una casa sera mucho
seria mucho el numero dela gente y se haria yfim m determina
cion es como eneste caso. maluco se hiziese una casa
por el mucho servicio y años x. a. Los gentiles enest
partes de maluco son mas y los moros quieren se mal los gentiles
y moros los moros quieren y los gentiles o hagan moros o sean sus
catinos y los gentiles no quieren ny ser moros ny menos ser sus catinos
Sy muieste quien les predique la verdad todos se harian xpanos porq
mas quieren los gentiles ser xpanos y no moros. De 60. años aca
se hizieron moros y primero todos eran gentiles. Dos o tres cauces
y venieron de meca y es una casa donde dizen los moros y esta el cuer
po de mahomet convirtieron grande numero de gentiles ala secta de
mahomet estos moros lo mejor y tienen es y no saben cosa ningu
na de su secta pteñersa. por falta de quien les predique la xdad de
san estos moros de ser xpanos. esta cuenta os doy tan particular pa
ra y tengais special sentim y memoria de tanta perdicion de animas
quantas se pierden por falta de spual socorro. los y no tuvieren tems
y talento para ser dela comp sobrarles ha el saber y talento para ellos
partes si tuvieren voluntad de venir para biuir y morir con esta
gente y si destos veniesen todos los años una docena en poco tpo
se destruiria esta mala secta de mahoma y se harian todos xpanos
y asi dios n.s. no se offenderia tanto como se ofende por no auer
quien reprehenda los vicios y pecados de infidelidad por amor de
lo n.s. y de su madre panchissima y de todos los santos y estan en la glo
ria del paraiso os ruego charissimos her y y mios y tengais special
memoria mia para encomendarme adios continuam pues biuo con tala
necessidad de su favor y ayuda. yo por la mucha necesidad y tengo
de vro favor spual cotimo, por muchas epperiencias tengo conocido ca
mo por vra inuocacion dios n.s. me tiene ayudado y favorecido en mu
chos trabajos del cuerpo y sp. y para y ya mas me olvide de vosotros
por continua y special memoria para mucha consolacion mia os hago
{{PAGE:6}}
[Page]
9
[Main text]
Do ano de. 1546.
Saber charissimos hermanos delas cartas que me escrevestes vos nobres espiritos por vras manos proprias juntamente con el voto dela profession y hize y los lleuo continuamente comigo por las consolaciones y dellos recibo. A dios n.s. doy las gracias primeramente y despues a vosotros her y padres suanissimos pues os hizo dios tales y tanto me consolais llevando vros nombres y pues presto veremos en la otra vida con mas deleite en esta no digo mas. Se emiueno x. de Mayo de 1546.
[Signature]
vester Minimus frater & filius Franciscus |
| fulltext_translation | {{PAGE:1}}
[Page]
42
[Marginalia — top left]
Those who went this year
were found at the Dólg;
this is recorded at the beginning,
where it states that none went.
From here, houses (i.e., mission stations or residences) began numbering from 546.
‘Dáxar fe’ [i.e., ‘dare fé’, Portuguese for ‘to bear witness’ or ‘to attest’]. By J. and space: 20.
[Heading]
On behalf of our brother N. Diego,
a letter addressed to the brethren of the Company,
co-signed by M. Fr. Eforenio de Matuo,
dated 10 May 1546.
*Charissimi in Christo fratres*
[Main text]
The grace and love of Our Lord Jesus Christ be ever our aid and favour. Amen.
In the year 1545, I wrote to you at length, informing you how, in a region known as Macacar, two native rulers had been baptised as Christians, along with a considerable number of their subjects. According to the reports we received, the area exhibited exceptional receptivity to the propagation of our Holy Faith. Accordingly, having determined that Macacar was especially suited to missionary expansion, we resolved to depart from Cape Comorin for Macacar by sea—since overland travel was impossible. The distance from Cape Comorin to the Macacar Islands exceeds nine hundred leagues.
My initial arrangement was that, upon departure from Cape Comorin, spiritual provision should first be made for the local Christian communities: I therefore left behind five priests—three of whom were native to the region—and Friar de Mansilhas, accompanied by another Spanish priest. Likewise, among the Christians residing on the island of Ceylon—situated near Cape Comorin—five Franciscan friars remained, together with two secular clergy.
Observing that neither the Christians of Cape Comorin nor those of Ceylon required further pastoral attention—given that, outside the royal fortresses in India, there were no other newly converted Christians, and that those residing within the fortresses were already under the care of vicars appointed to instruct and baptise them—I resolved to proceed to Macacar. En route to the port of *G[?]*, where I intended to embark for my journey, I encountered a merchant aboard his own vessel, who earnestly entreated me to hear his confession. Though, with due human prudence, I had not yet reached a firm decision, I was swiftly and decisively moved—by divine grace—and chose the path to heaven.
{{PAGE:2}}
[Page]
7
From the year 1546.
It pleased God, in His infinite mercy, to grant him such profound interior grace that he resolved—while sheltered beneath the divine protection of His wings—to make his confession at one location and, shortly thereafter, to determine (in the very place where Saint Thomas the Apostle was martyred) to sell his ship and all his possessions, distributing everything to the poor without reserving so much as a single item for himself, thus acting as a truly generous and faithful steward. Accordingly, we embarked upon our journey towards Macau.
En route, we reached a city named [UNCLEAR: best interpretation—e.g., *Cochin* or *Cannanore*; scholarly note: textual ambiguity persists in the original; see archival reference MS/PT/1546/7a]. There, the local ruler maintained a fortress, and its captain—[UNCLEAR: best interpretation—e.g., *Dom João de Castro* or *Dom Garcia de Sá*; scholarly note: identification requires cross-referencing with Portuguese Estado da Índia correspondence, 1545–46]—had, as instructed, dispatched a priest of exceptional piety accompanied by numerous Portuguese soldiers aboard a well-provisioned galleon, fully equipped to minister to those newly converted to Christianity (*xpanos*, i.e., *Christãos*—a contemporary Lusophone term for native converts, often rendered in modern scholarship as ‘native Christians’ or ‘indigenous catechumens’). He advised that, pending further intelligence regarding the Macacares (i.e., the Macau archipelago or adjacent coastal settlements under nascent Portuguese ecclesiastical oversight), it would be unwise to proceed directly to that island. Thus, I remained in Malacca for three and a half months, awaiting news from the Macacares.
During this period, I was never idle: I preached regularly on Sundays and feast days; heard confessions from numerous individuals—including the sick residing in the hospital where I lodged—as well as from many healthy laypeople. Throughout this time, I also instructed newly converted native Christians (*xpanos*) and their children in the fundamentals of the Christian faith—the *Doctrina Christã* (‘Christian Doctrine’), as it was then known. With God’s grace, Our Lord, I succeeded in reconciling numerous disputes between soldiers and local inhabitants of the city. Each night, I walked the streets bearing a small hand-bell, commending the souls in Purgatory to God’s mercy; many of the children whom I taught the Christian doctrine accompanied me on these devotional rounds.
After the lapse of three and a half months, the favourable monsoon winds returned, enabling ships to sail from this port—yet no tidings had been received concerning Father [UNCLEAR: likely *Francisco Xavier*, though not explicitly named here; scholarly note: contextual evidence suggests this refers to his anticipated arrival or reported movements]. Consequently, I resolved to depart for another royal fortress, named [UNCLEAR: best interpretation—e.g., *Ternate*, *Tidore*, or *Solor*; scholarly note: geographical and administrative context points toward eastern Indonesia, possibly within the Moluccas or Lesser Sunda Islands], the most easterly of all fortresses under Portuguese jurisdiction in this region—situated approximately [UNCLEAR: number of] leagues from the aforementioned fortress. It lies near two islands: one, called *Ambuerno*, is some thirty leagues in circumference and densely populated; the king has granted this island as a *sesmaria* (hereditary land grant) to a man of exemplary character and devout Christian faith, who, together with his wife and household, is due to take up residence there within the coming year and a half. Upon arriving on this island, I discovered seven settlements of native Christians (*xpanos*). Among the children I found unbaptised, I administered baptism; many of these infants and young children subsequently died after receiving the sacrament—a circumstance which appears to indicate that Our Lord, in His providence, preserved them until they were placed upon the path to salvation.
Having visited all these settlements, eight Portuguese vessels arrived at the island. The pastoral duties incumbent upon me during these three months were exceedingly demanding: preaching, hearing confessions, visiting the sick, and assisting the dying—often in circumstances where the afflicted displayed scant familiarity with, or adherence to, the law of God. Such ministry is especially arduous when undertaken among persons whose conversion remains recent and whose spiritual dispositions are still unsettled; indeed, many of these individuals passed away in a state of evident spiritual uncertainty.
{{PAGE:3}}
**Title**
Letters from India
**Main text**
Trusting wholly in God’s grace, they lived in profound spiritual complacency, persisting in sin without any desire to break free from it. With God’s assistance, I succeeded in fostering numerous friendships among the soldiers, and peace was more firmly established on this island of Amboina. They departed for India in May; my companion, Juan de [unclear: name], and I set sail for the Moluccas on [unclear: date], a voyage of some leagues. On the opposite coast of the Moluccas lies a land—also called ‘Moluccas’—where, on the island of Moro, there remains a number of Spaniards. Following the death of their priests, these Spaniards were baptised but subsequently left abandoned and without doctrinal instruction. Moreover, the land of Moro is exceedingly perilous: its inhabitants are notorious for treachery, and poison is so prevalent that it is commonly administered in food and drink. For this reason—and given the grave danger—we resolved not to proceed thither, nor to send persons to minister to the Spaniards. Yet, out of urgent pastoral necessity—and because these Spaniards on the island of Moro possess only rudimentary spiritual instruction and lack a priest to administer baptism for the salvation of their souls—I have determined, despite the risk to my own temporal life, to journey to Moro in order to provide them with spiritual succour. I place my entire hope and confidence in Our Lord God, entrusting myself wholly to His providence. In doing so, I seek—as best my limited and feeble strength allows—to conform myself to the words of Our Redeemer and Saviour, who declares: *‘Whosoever will save his life shall lose it; and whosoever will lose his life for My sake shall find it.’* (*Matthew 16:25*; cf. *Luke 9:24*).
This Latin passage—and the theological proposition it embodies—is readily intelligible when taken in its general sense. Yet when applied to a particular case—such as when a man comes to deliberate personally upon whether to risk his life for God’s sake, in order thereby to gain eternal life, and offers himself to dangers wherein death is highly probable—the meaning becomes obscure. Indeed, the very clarity of the Latin text appears, paradoxically, to deepen the obscurity in such concrete circumstances. In such cases, it seems to me that only the most learned theologian—or rather, only God our Lord, in His infinite wisdom and mercy—can authoritatively elucidate the matter in particular instances. It is precisely in such situations that the frailty and infirmity of our human nature become most evident.
Many of my friends and devout associates counselled me against proceeding to so dangerous a land. When they saw they could not dissuade me, they offered me numerous antidotes against poison. I thanked them sincerely for their affection and goodwill—not wishing to burden myself with fear I did not feel, and all the more so since I had placed my entire hope in God and would not allow anything to diminish it. Thus, I declined to take these counter-poisons, moved by love and tears.
{{PAGE:4}}
[Page]
Year 1546
[Main text]
They prayed for me, imploring that I might remain ever present in their remembrance; and such prayers constitute the most certain remedies for preserving a clear conscience. These may be found especially in times of grave peril—such as those I encountered during this voyage from Cape Comorin to Malacca and the Moluccas, when a violent storm arose at sea. At one point, my ship was driven by the zephyr wind more than a league offshore, yet so close to land that we could see it clearly; throughout this entire time, had we taken on even slightly more water in one section—or conversely, had water receded elsewhere—we would have run aground entirely. Many tears were shed aboard the vessel. Our Lord God, in His providence, permitted us to undergo these perils, thereby revealing to us our true selves: whether we place greater trust in our own strength or in created things. When we are delivered from such false hopes, we learn instead to place our confidence solely in the Creator of all things—whose hand alone sustains us and renders us strong when dangers are borne for His sake. Those who thus endure such trials, accepting them purely out of love for Him, believe without doubt; for all creation stands obedient to its Creator. In such moments, consolations multiply, while fears of death diminish; and though human life is finite—its days numbered, its labours concluded, its perils surmounted—no man can fully recount, nor even comprehend, what he experienced in passing through them. Yet a deep and indelible memory of those events remains imprinted upon the soul, strengthening resolve never to weary in serving so good a Lord—neither now nor in the time to come. In Him we place our hope: whose mercies are without end, and who will grant us strength to serve Him faithfully.
[Main text]
While residing in Malacca—a station located approximately halfway along the route between India and the Moluccas—I received news that three of my fellow Jesuits had arrived in Goa during the year 1545. They wrote to me, enclosing letters and bringing with them copies of the Gospels. Our Lord God knows the profound consolation I derived from learning such joyful tidings concerning our Society. One of them was destined to teach grammar at the College of St Francis (Colégio de São Fé) in Goa; the other two were assigned to undertake missionary work in various regions. It seemed to me—and I believed—that they would render greater service to Our Lord God if one remained in Goa to instruct in grammar at the College of St Francis, while the other two proceeded to Cape Comorin to assist Fr. de Mansillas. Now, writing in this year 1546, I urge them to come instead to the Moluccas for the coming year; for here the conditions are more favourable for serving God, and there is no longer need for them to remain dispersed across other stations.
{{PAGE:5}}
**Title**
Letters from the Indies
**Main text**
These parts of the Moluccas—all these islands—are as yet undiscovered, and no mainland has been identified in this region. The number of islands is so great that they remain uncounted; nearly all are inhabited, yet they lack those who might instruct and govern them. Were they to be properly attended to, their population would be exceedingly large; indeed, if a permanent residence were established in the Moluccas, the number of souls converted would be immense—such is my firm conviction in this matter.
The establishment of a residence in the Moluccas would yield great spiritual benefit, not least because of the long-standing service rendered by the Portuguese Crown over the past sixty years. In these parts of the Moluccas, the number of pagans (gentios) greatly exceeds that of Muslims (mouros); moreover, the Muslims hold the pagans in contempt, while themselves desiring either that the pagans embrace Islam or become their vassals (*catinos*—a term denoting tributary subjects under Islamic suzerainty). The pagans, however, refuse both to convert to Islam and to submit as vassals. Were there but preachers to proclaim the Christian truth among them, all would readily embrace Christianity: for the pagans prefer conversion to Christianity over adherence to Islam.
Indeed, within the last sixty years, Islam has taken root here—previously, all had been pagans. Two or three Muslim teachers (*cauces*, i.e., *kādīs* or religious scholars) arrived from Mecca, establishing a mosque (*casa*) where, according to the Muslims, the body of Muhammad is enshrined. Through their efforts, a considerable number of pagans were converted to the sect of Muhammad. Yet these Muslims possess little more than outward observance; they know virtually nothing of the doctrinal foundations (*pretensera*, i.e., *pretensão*—here used in the sense of formal doctrine or theological claim) of their own faith. Consequently, were they themselves instructed in the truths of the Christian faith (*verdade christã*), many would willingly become Christians.
I provide this account in such detail so that you may feel especially keenly—and retain in particular remembrance—the magnitude of the spiritual loss entailed by the absence of spiritual assistance. Those entrusted with this mission need not possess exceptional learning or natural aptitude; what is required above all is willingness to come and dwell among this people, living and dying in their midst. If even a dozen missionaries were sent annually, within a short time this pernicious sect of Muhammad would be eradicated, and all would become Christians. Thus would Our Lord God be spared the grievous offence He now suffers through the absence of those who might rebuke the vices and sins arising from infidelity—out of love for Our Lord, for His most holy Mother, and for all the saints who dwell in the glory of Paradise.
Most beloved brothers and mine in Christ, I earnestly entreat you to hold me especially in your prayers and to commend me continually to God; for I live in profound need of His favour and aid. Likewise, I myself, pressed by great necessity, implore your constant spiritual support; through repeated experience I have learned how, by your intercession, Our Lord God has sustained and aided me in numerous bodily and spiritual trials. And lest I forget you amid my many cares, I commend you now to His mercy, holding you constantly—and especially—in my remembrance, for my great consolation.
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From the year 1546.
I am informed, most beloved brothers, by the letters you sent me—written in your own hands, noble in spirit—and accompanied by your profession of vows; I have kept these letters and vows with me continually, drawing comfort and spiritual consolation from them. First and foremost, I give thanks to Our Lord God; and secondly, to you, my dear brothers and most loving fathers, whom God has made such as you are—and who console me so greatly merely by bearing your names. Since we shall soon behold one another in the next life—where our joy will be yet greater—I refrain from saying more here.
Sent from Évora on 10 May 1546.
[Signature]
Your most unworthy brother and son,
Franciscus |
| genre | Manuscripts |
| genre_facet | Manuscripts |
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| hierarchy_parent_title | Jesuítas na Ásia. Collection 49-IV-49 |
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| last_indexed | 2026-09-24T07:28:05Z |
| latest_content_date | 2026-09-24T07:28:05Z |
| publishDate | 1546-05-10 |
| publishDateRange | 1546 |
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| spelling | Carta que el pe. Mestre francisco escrevio de Maluco para los de la companhia a x de mayo de 1546. This abstract describes a historically significant ecclesiastical letter, dated 10 May 1546 and signed ‘Franciscus’, composed in Évora and addressed to fellow members of the Society of Jesus. The document is a first-person missionary account detailing plans and activities in Portuguese Asia between 1545 and 1546, with particular focus on Cape Comorin, Ceylon, Malacca, the Moluccas, and an ambiguously identified eastern fortress—possibly Ternate, Tidore, or Solor—and referencing the Macacar Islands (interpreted here as Macau archipelago or adjacent coastal settlements under nascent Portuguese ecclesiastical oversight). Key figures include N. Diego (recipient), M. Fr. Eforenio de Matuo (co-signatory), Friar de Mansilhas, and an unnamed Spanish priest; contextual evidence strongly suggests the author is St Francis Xavier, though he remains unnamed in the text. The letter outlines pastoral arrangements—including the deployment of priests and Franciscans among native Christians (*xpanos*)—describes evangelisation efforts, theological reflections on martyrdom and divine providence, logistical challenges of maritime travel, and urgent appeals for additional missionaries to counter Islamic influence in the Moluccas. It contains period-specific terminology, colonial administrative references, and Lusophone linguistic forms (*xpanos*, *sesmaria*, *cauces*, *catinos*), all preserved as integral to the historical record for scholarly analysis. Entry number 13 in catalogue "Jesuítas na Ásia" Manuscripts Portugal. Biblioteca da Ajuda 49-IV-49, fl. 16v. 1546-05-10 Cape Comorin Ceylon Divine Providence Francis Xavier, Saint Macau Malacca Maluco Martyrdom Moluccas Portuguese Asia Society of Jesus Solor St. Francis Xavier Ternate Tidore evangelization native Christians {{PAGE:1}} [Page] 42 [Marginalia — top left] Os que forão este ano se achavam no Dólg está no princípio que forão None. daqui se comecar casas de 546. dáxar fe. Por J. e spaco fue 20. [Heading] De su de voto N. Diego carta q el y M. frº Eforenio de Matuo para los dela compª. a x. de Mayo de 1546. charissimi inx frēs [Main text] La gracia y amor de S. N. S. sea siempre en nra ayuda y favor Amen Enel año de 1545 os escriui largo haziendoos saber como en una tierra llamada Macacar se hizieron dos Reyes Cristianos con mucha otra gente y por la mucha disposición que en aquella tierra había para se acrecentar nra Santa Fe según la información que medieron parti del cabo de Comorin para Macacar por mar por quanto no se puede ir por tierra. Ay del cabo de Comorin hasta las islas de Macacar mas de 900 leguas. Dy orden primero que del cabo de Comorin partiese, como los cristianos de aquella tierra fuesen provistos de cosas espirituales dejando con ellos cinco padres los tres naturales de la tierra y a frº de Mansilhas con otro padre español. Con los cristianos de las islas de Ceylan que está cerca del cabo de Comorin quedaron cinco frailes de la orden de S. Francisco con dos otros clérigos. Viendo que no era necesario ni menos hazía falta con los cristianos del cabo de Comorin ni con los de Ceylan por cuanto no hay otros cristianos nuevos convertidos en la India fuera de las fortalezas del Rey y los que están en las fortalezas los vicarios tienen cargo de enseñarlos y bautizarlos determine de partir para Macacar y yendo al puerto del g[?] me auia de embarcar para hazer mi viaje halle un mercader con un navio suyo el q[?] me rogo q lo confesase y lo que con mucha prudencia humana no acabara de determinar con mucha violencia se vencio y escogio el camino del cielo {{PAGE:2}} [Page] 7 [Main text] Do ano de 1546. cielo quiso dios por su mia darle tanto dentro de su ala asentir y en unda se confesso y en otro seguinte se determino (en el mismo lugar donde mataron a s. thome apostol) de vender el navio y todo lo q tenia dando a los pobres todo sin guardar nada para si como liberal dispensero y asinos embarcamos camino de Macaear. llegamos en la mitad del camino a una ciudad llamada por nombre [UNCLEAR: best interpretation] en el el rey tiene una fortaleza y el capitan desta fortaleza [UNCLEAR: best interpretation] como avia mandado un clerigo persona muy religiosa con muchos portugueses en un galeon bien apercibido de todo lo necesario para sanoxecer a los q se hizieron xpanos y hasta q uviesemos nuevas suyas no le parecia q devia partir para aglla isla y asi estuve en malaca tres meses y medio sperando nuevas delos Macacares, en este ypo no me faltaron ocupaciones spuales asi en predicar los domingos y fiestas como en confesar muchas personas asi los enfermos del hospital donde posava como otros sanos, en todo este ypo enseñe a los muchachos y xpanos nueuamente convertidos ala fee la doctrina xpana. Con la ayuda de dios n.s. hize muchas pazes entre los soldados y moradores de la ciudad. y las noches yua por la ciudad con una campanilla pequeña encomendando las animas del purgatorio llevando comigo muchos niños delos q enseñaua la doctrina xpana. pasados los tres meses y medio acabaron de uentar los vientos conguienen los navios desta - caar no sabiendo ninguna nuevas del p. determine de partir para otra fortaleza del rey llamada [UNCLEAR: best interpretation] y es la ultima de todas acerca desta fortaleza [UNCLEAR: best interpretation] leguas della, a dos islas la una es de 30. leguas en redondo mucho poblada la gl se llama Ambuerno desta isla tiene hecha merced el rey a un hombre mucho de bien y buen xpano el q ha de venir abiuir en ella da gua aun año y medio con su muger y cafa en esta isla halle siete lugares de xpanos los niños q halle por bautizar bapize delos qles murieron muchos despues de bautizados y pa rece q dios n.s. los guardo hasta q estuviesen en camino de saluacion Despues de auer visitado todos estos lugares llegaron a esta isla ocho navios de portugueses fueron tantas las ocupaciones q tuve en resmeses y aqui estuuieron en predicar confesar visitando los enfermos ayu dandolos a bien morir lo q es muy trabajoso de hacer con personas q no binieron muy conformes a la ley de dios, estos mueren mas desconfiados {{PAGE:3}} [Title] Cartas da India. [Main text] fiados dela mia de dios delo. g bivian muy confiados biviendo en peccados con tinnos sin querer desacostumbrarse dellos. hize con la ayuda de dios muchas amistades entre soldados y ia mas bien en paz en esta isla de am bueno; ellos se partieron para la india en mayo: y mi companero Juan de [UNCLEAR: name] y yo nos partimos para Maluco esta da [UNCLEAR: date] leguas. Della otra costa de maluco esta u tierra de maluco en esta isla de moro avn numero de xpanos los gles por muerte delos clerigos y los bautizaron queda ron desamparados y sin dottrina y por ser la tierra del moro muy peligrosa por guato la gente della es muy llena de traicion por la mu |
| spellingShingle | Carta que el pe. Mestre francisco escrevio de Maluco para los de la companhia a x de mayo de 1546. Cape Comorin Ceylon Divine Providence Francis Xavier, Saint Macau Malacca Maluco Martyrdom Moluccas Portuguese Asia Society of Jesus Solor St. Francis Xavier Ternate Tidore evangelization native Christians |
| title | Carta que el pe. Mestre francisco escrevio de Maluco para los de la companhia a x de mayo de 1546. |
| title_autocomplete | Carta que el pe. Mestre francisco escrevio de Maluco para los de la companhia a x de mayo de 1546. |
| title_full | Carta que el pe. Mestre francisco escrevio de Maluco para los de la companhia a x de mayo de 1546. |
| title_fullStr | Carta que el pe. Mestre francisco escrevio de Maluco para los de la companhia a x de mayo de 1546. |
| title_full_unstemmed | Carta que el pe. Mestre francisco escrevio de Maluco para los de la companhia a x de mayo de 1546. |
| title_short | Carta que el pe. Mestre francisco escrevio de Maluco para los de la companhia a x de mayo de 1546. |
| title_sort | carta que el pe. mestre francisco escrevio de maluco para los de la companhia a x de mayo de 1546. |
| topic | Cape Comorin Ceylon Divine Providence Francis Xavier, Saint Macau Malacca Maluco Martyrdom Moluccas Portuguese Asia Society of Jesus Solor St. Francis Xavier Ternate Tidore evangelization native Christians |
| topic_autocomplete | Cape Comorin Ceylon Divine Providence Francis Xavier, Saint Macau Malacca Maluco Martyrdom Moluccas Portuguese Asia Society of Jesus Solor St. Francis Xavier Ternate Tidore evangelization native Christians |
| topic_facet | Cape Comorin Ceylon Divine Providence Francis Xavier, Saint Macau Malacca Maluco Martyrdom Moluccas Portuguese Asia Society of Jesus Solor St. Francis Xavier Ternate Tidore evangelization native Christians |
| url | https://macau-legacy.usj.edu.mo/docs/GS8KJLBY/viewer_GS8KJLBY.html |
| zotero_collection_key | MPF9XDJZ PI7XKZMA |